Explanation of Twelve Psalms 1.25.1–1.41.2
Latin text: CSEL 64 (Latin text: Schenkl/Petschenig, CSEL 64, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Explanation 1, chapter 25
1.25.1CSEL 64:19
Duae uiae sunt, una iustorum, altera peccatorum, una aequitatis, altera iniquitatis, de qua dixit propheta: et uide si est uia iniquitatis in me. non solum autem uita nostra uia est, sed etiam ipsa uita nostra aut uirtutis uia est aut iniquitatis. caue igitur, ne in te gressus suos collocet auaritia et sis uia criminis, ne inprobitas, ne libido et sis uia iniquitatis itinerantibus detrita flagitiis. licet tibi eligere quos sequaris, aut iustos aut iniustos.
There are two ways, one of the just, the other of sinners, one of equity, the other of iniquity, of which the prophet said: "And see if there is a way of iniquity in me." Not only is our life a way, but our very life is either a way of virtue or of iniquity. Take care, then, that avarice does not set its steps in you and you become a way of crime; that wickedness or lust does not, and you become a way of iniquity, trodden down by the shameful deeds that travel it. You may choose whom to follow, either the just or the unjust.
Ps 139:24 (138:24 LXX) (quotation, high confidence) · Ps 1:6 (allusion, medium confidence)
Notes and citation
Summary: There are two ways; our life itself becomes one of them.
- Ps 139:24 [LXX 138:24].
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.25.1 (CSEL 64:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.25.2CSEL 64:19
iustorum uia angustior est, iniustorum latior; illa sobrietatis angustior, haec ebrietatis latior, ut possit capere fluctuantes; haec habet saeculi huius inlecebras, illa habet futurorum praemia. in istis fructus praesentior, in illis spes tardior; quae enim suauia sunt, non differunt diuturnam expectationem, sed praesentem habent perfunctionem, quod autem serium est labore quaeritur, quod beata cogitatione uix capitur, quod oculus non uidit nec auris audiuit quae praeparauit deus diligentibus se.
The way of the just is narrower, that of the unjust broader; the one of sobriety narrower, the other of drunkenness broader, so that it can hold those who stagger; this has the enticements of this world, that has the rewards of things to come. In the one the fruit is more immediate, in the other the hope slower; for what is sweet does not put off a long expectation but has present enjoyment, while what is serious is sought with labor, what is scarcely grasped by blessed thought, what "eye has not seen nor ear heard, which God has prepared for those who love him."
Matt 7:13 (allusion, high confidence) · Matt 7:14 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: The way of the just is narrow and its reward future; the way of sinners broad and its pleasure present.
- Matt 7:13–14; 1 Cor 2:9. "Enjoyment" renders perfunctionem, perhaps for perfructionem; by sense.
Notes on the original text
- Digital text corrected (digitization: spaced letters): diligent i b u s s e → diligentibus se.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.25.2 (CSEL 64:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.25.3CSEL 64:19
difficile solemus credere quae non uidemus et ideo anima aestuat et huc atque illuc uelut oculos quosdam circumfert cogitationes suas. tunc illi occurrunt diuersae rerum species seque offundunt; si ad sempiterna intendat, uirtutem eligit, si ad praesentia, uoluptatem praeponit. graue et iniquum certamen aduersus delectationes praesentium.
We find it hard to believe what we do not see, and so the soul is restless and carries its thoughts this way and that like a kind of eyes. Then various forms of things meet it and press upon it; if it attends to things eternal it chooses virtue, if to things present it prefers pleasure. Heavy and unequal is the contest against the delights of present things.
Notes and citation
Summary: The soul wavers between eternal and present goods.
Cite (SBL): Ambrose, Expl. Ps. 1.25.3 (CSEL 64:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.25.4CSEL 64:19–20
hic libertas est cupiditatum, illic seruitutis iniuria facere quae non uis et ab his quae desideraueris abstinere; hic conuiuium, illic ieiunium, hic intemperantia gaudiorum, illic perseuerantia lacrimarum, hic saltatio, illic oratio, hic cantus dulces, illic gemitus graues. scriptum est quidem: cor sapientium in domo luctus et cor stultorum in domo epularum. melius est audire increpationem sapientis magis quam uirum audientem canticum stultorum; sed pauci haec audiunt, pauciores secuntur.
Here there is freedom for the desires; there, the injury of slavery: to do what you do not want and to abstain from what you have desired. Here a banquet, there a fast; here intemperate joys, there persistent tears; here dancing, there prayer; here sweet songs, there heavy groans. It is written indeed: "The heart of the wise is in the house of mourning, and the heart of fools in the house of feasting. It is better to hear the rebuke of the wise than a man hearing the song of fools." But few hear these things, fewer follow them.
Eccl 7:4 (quotation, high confidence) · Eccl 7:5 (quotation, high confidence)
Notes and citation
Summary: The way of virtue offers fasting and tears, the other feasting and songs; few choose the first.
- Eccl 7:4–5.
Notes on the original text
- Digital text corrected (digitization: stray hyphen): se-cuntur → secuntur.
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 1.25.4 (CSEL 64:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.25.5CSEL 64:20
allicit homines magis dulce peccati, quod ad praesens influit et inpinguat audientis affectum, quam triste uirtutis, quae fidei spem uelut quodam cortice amari laboris inuoluit. beatus ergo atque mirabilis, qui talium uiarum positus in electione non fuerit inlecebris uoluptatis inflexus, ut gradum suum super uadosa et praua constituat; non dicitur ei: qui dereliquisti semitas directas abeundo in uias tenebrarum.
The sweetness of sin, which flows in for the present and fattens the listener's appetite, attracts men more than the bitterness of virtue, which wraps the hope of faith in a kind of rind of bitter toil. Blessed, then, and wonderful is he who, set to choose between such ways, has not been bent by the enticements of pleasure to plant his step on shallows and crooked places; to him it is not said: "You who have left the straight paths by going into ways of darkness."
Prov 2:13 (quotation, high confidence)
Notes and citation
Summary: Blessed is he who chooses virtue's bitter rind over sin's sweetness.
- Prov 2:13.
Notes on the original text
- Digital text corrected (digitization: stray point): ab.eundo → abeundo.
Cite (SBL): Ambrose, Expl. Ps. 1.25.5 (CSEL 64:20; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-25-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 26
1.26.1CSEL 64:20
Cognouimus igitur quae sit peccatorum uia, in qua standum non esse propheta nos ammonet, sed etiam Ecclesiastes docet, qui ait: noli stare in sermone malo, hoc est: non persistere in malis sermonibus, similiter et operibus inprobandis. quomodo in bonis sit standum, sanctus idem propheta praecipit dicens: stantes erant pedes nostri in atriis tuis, Hierusalem.
We know, then, what the way of sinners is, in which the prophet warns us not to stand; and Ecclesiastes too teaches it, saying: "Do not stand in an evil word," that is, do not persist in evil words, and likewise in deeds to be condemned. How one must stand in good things, the same holy prophet directs, saying: "Our feet were standing in your courts, Jerusalem."
Eccl 8:3 (quotation, high confidence) · Ps 122:2 (121:2 LXX) (quotation, high confidence)
Notes and citation
Summary: We must not stand in evil but stand firm in good.
- Eccl 8:3; Ps 122:2 [LXX 121:2].
Cite (SBL): Ambrose, Expl. Ps. 1.26.1 (CSEL 64:20; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.26.2CSEL 64:20–21
in Hierusalem standum est, de Babylone fugiendum. et Moysi dicitur: tu autem sta mecum, qui de Aegypto fugit et cum domino stans perseuerabat. et in euangelio, qui steterunt usque ad horam undecimam, aequalem mercedem operantibus acceperunt et quae steterant uirgines usque ad aduentum sponsi, ad nuptias simul introire meruerunt, quae autem discesserunt et postea reuerterunt, dominicae excluduntur auctoritate sententiae. didicimus ergo non stare in uia peccatorum, stare autem in uirtutis officio, quia scriptum est: tu autem fide stas.
One must stand in Jerusalem and flee from Babylon. And to Moses it is said: "But you, stand with me"; he fled from Egypt and, standing with the Lord, persevered. And in the gospel those who stood until the eleventh hour received a wage equal to those who worked; and the virgins who stood until the coming of the bridegroom were found worthy to go in together to the wedding, while those who went away and came back afterward are shut out by the authority of the Lord's sentence. We have learned, then, not to stand in the way of sinners, but to stand in the duty of virtue, for it is written: "But you stand by faith."
Deut 5:31 (quotation, high confidence) · Matt 20:9 (allusion, high confidence) · Matt 25:10 (allusion, high confidence) · Matt 25:12 (allusion, medium confidence) · Rom 11:20 (quotation, high confidence)
Notes and citation
Summary: Scripture's examples of standing with God: Moses, the laborers, the wise virgins.
- Deut 5:31; Matt 20:6–10; Matt 25:1–12; Rom 11:20.
Cite (SBL): Ambrose, Expl. Ps. 1.26.2 (CSEL 64:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-26-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 27
1.27.1CSEL 64:21
Nunc consideremus quid sit: et in cathedra pestilentiae non sedit. et quidem praemittimus, quod non simplex consessus in huiusmodi quod in usu est solio reprehendatur —. quid enim inuidiae haberet ad culpam? - sed cum semper oculi domini super fideles terrae sint, tamquam sub conspectu imperatoris locati et uelut in ministerio quodam positi stare debemus.
Now let us consider what "and has not sat in the seat of pestilence" means. And indeed we state first that it is not simple sitting on the kind of chair in common use that is blamed (for what odium could that bring toward guilt?); but since the eyes of the Lord are always upon the faithful of the earth, we must stand as though placed in the sight of an emperor and set, as it were, in some service.
Ps 1:1 (quotation, high confidence) · Ps 101:6 (100:6 LXX) (allusion, medium confidence)
Notes and citation
Summary: Not sitting as such is blamed; we must stand as in the emperor's sight.
- Ps 101:6 [LXX 100:6] ("my eyes are on the faithful of the land").
Cite (SBL): Ambrose, Expl. Ps. 1.27.1 (CSEL 64:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.27.2CSEL 64:21
miles in procinctu stat, non sedet, miles in armis non se reflectit, sed excitat atque erigit. ideoque militibus Christi dicitur: ecce nunc benedicite dominum omnes serui domini, qui statis in domo domini. at contra iniquitas in talento plumbeo sedet, eo quod fixa in peccato se ab eo separare non possit. etenim inueterati in errore et studiose flagitiis inhaerentes sedere dicuntur, qui nolunt adsurgere nec audire dicentem: surgite, postquam sederitis.
A soldier ready for battle stands, he does not sit; a soldier under arms does not lean back but rouses and raises himself. So it is said to the soldiers of Christ: "Behold now, bless the Lord, all you servants of the Lord, who stand in the house of the Lord." But iniquity, on the contrary, sits on the talent of lead, because, fixed in sin, it cannot separate itself from it. Indeed those grown old in error and eagerly clinging to shameful deeds are said to sit, who will not rise or hear one saying: "Rise, after you have sat."
Ps 134:1 (133:1 LXX) (quotation, high confidence) · Zech 5:7 (allusion, high confidence) · Ps 127:2 (126:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Soldiers of Christ stand; iniquity sits, fixed in sin.
- Ps 134:1 [LXX 133:1]; Zech 5:7; Ps 127:2 [LXX 126:2] in the Greek form.
Cite (SBL): Ambrose, Expl. Ps. 1.27.2 (CSEL 64:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.27.3CSEL 64:21
denique hic ipse propheta alibi ait: sederunt principes et aduersum me detrahebant. an ignoramus, quod tantam uim habeat inueterata consuetudo peccandi, ut excludat naturam, quae, cum sit medicabilis ad salutem, tamen corroboratis tempore passionibus inmedicabilis inuenitur? non ergo permaneamus in uitiis, sed unusquisque, etiamsi fuit, exsiliat a culpa, sicut scriptum est de muliere meretrice: ne intendas in eam oculum tuum, sed exsili, ne moreris, exsili, antequam te anni iuuentutis inueniant.
Indeed this same prophet says elsewhere: "Princes sat and spoke against me." Or do we not know that an inveterate habit of sinning has such force that it shuts out nature, which, though it is curable unto health, yet, when the passions have been strengthened by time, is found incurable? Let us not, then, remain in vices; but let each one, even if he has been there, leap away from guilt, as it is written of the harlot: "Do not fix your eye upon her, but leap away, do not linger; leap away before the years of youth find you."
Ps 119:23 (118:23 LXX) (quotation, high confidence) · Prov 6:25 (allusion, medium confidence) · Prov 9:18 (allusion, medium confidence)
Notes and citation
Summary: Long habit makes sin incurable; one must leap away from it at once.
- Ps 119:23 [LXX 118:23]. The harlot quotation combines Prov 6:25 with the Greek addition at Prov 9:18 ("leap away, do not linger"); the last clause is uncertain.
Notes on the original text
- Digital text corrected (digitization: spaced letters): detraheb a n t → detrahebant.
Cite (SBL): Ambrose, Expl. Ps. 1.27.3 (CSEL 64:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.27.4CSEL 64:21–22
sed, quod grauius est, plerique luxuriam corporis nec albenti erubuere canitie et usque ad senectutis aetatem uitam produxere maculosam; intimis enim concepta uisceribus lues culpae processu temporis coacerbatur. caue igitur ab impiorum consiliis; non penetrent huiusmodi consilia mentem tuam, ne dicatur de te: alligabit quis ignem in sinu, uestimenta autem non conburet? etenim qui
But, what is graver, many have followed the luxury of the body, have not blushed even with whitening gray hair, and have prolonged a stained life to old age; for the plague of guilt conceived in the inmost parts grows worse with the passing of time. Beware, then, of the counsels of the ungodly; let such counsels not penetrate your mind, lest it be said of you: "Will anyone bind fire in his bosom and not burn his garments?" For he who
Prov 6:27 (quotation, high confidence)
Notes and citation
Summary: Some persist in vice into old age; evil counsel is fire in the bosom.
- Prov 6:27. A verb seems to be missing after "luxury of the body"; translated by sense ("have followed").
Notes on the original text
- Digital text corrected (digitization: J for u; digitization: OCR letter slips): pienque luxunam → plerique luxuriam; Jitam → uitam.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.27.4 (CSEL 64:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.27.5CSEL 64:22
semel in sinu mentis flagitii flammam feruentis adoleuerit, cito corporis sui uestimenta conburet. et ut in stipulam ignis exiliens inhaeret ac permanet, donec omne quod corripuit absumat, ita uel exigua scintilla peccati, si quo uitiorum fomite fuerit excitata, incendium grande excitat. noli ergo stare in peccato. postremo posuisti uestigium supra uoraginem culpae; cito aufer pedem, ne supra plantam tibi ascendat pollutio et lapsu faciliore deceptus supra lutum residas.
has once kindled in the bosom of his mind the flame of a burning shameful deed will soon burn the garments of his body. And as fire leaping into stubble clings and stays until it consumes everything it has seized, so even a tiny spark of sin, if fanned by some tinder of vices, kindles a great blaze. Do not, then, stand in sin. If at last you have set your foot over the abyss of guilt, quickly withdraw it, lest pollution rise above your sole and, deceived by an easier slip, you sit down in the mud.
Prov 6:27 (allusion, high confidence)
Notes and citation
Summary: A spark of sin becomes a blaze; withdraw your foot at once.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.27.5 (CSEL 64:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-27-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 28
1.28.1CSEL 64:22
Cauenda ergo prima sunt uitia, ne in plura deinde grauiora proserpant. etenim sicut hi, qui se in luto uersant, quo magis uolutantur, eo amplius inquinantur, ita, qui semel se luto inprobitatis asperserit, nisi ab eo uelociter exiliat, grauius sibi dedecoris sui caenum per singulos dies lutulentae conuersationis obducit.
The first vices, then, must be guarded against, lest they creep on into more and graver ones. For just as those who roll in mud are the more defiled the more they wallow, so he who has once spattered himself with the mud of wickedness, unless he leaps quickly out of it, draws over himself more heavily each day the filth of his disgrace through a muddy way of life.
2 Pet 2:22 (echo, low confidence)
Notes and citation
Summary: Like mud, sin defiles the more the longer one wallows in it.
- Compare 2 Pet 2:22.
Cite (SBL): Ambrose, Expl. Ps. 1.28.1 (CSEL 64:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.28.2CSEL 64:22
itaque graui odore taetrae illius ac flagitiosae uoraginis contrahitur quaedam animarum pestilentia corruptoque salubrium cogitationum spiramine lues aestuantium passionum miseranda grassatur. hinc letale se mentibus uirus infundit, hinc subrepit aegritudo corporibus, languores animis.
So from the heavy stench of that foul and shameful abyss a kind of pestilence of souls is contracted, and when the breath of wholesome thoughts is corrupted, the pitiable plague of raging passions spreads. From this a deadly poison pours itself into minds; from this sickness creeps into bodies and languor into souls.
Notes and citation
Summary: Sin breeds a pestilence of soul and body.
Cite (SBL): Ambrose, Expl. Ps. 1.28.2 (CSEL 64:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.28.3CSEL 64:22
est enim malus languor erroris languor, auaritiae languor, inexplebilis cupiditatis languor. istae diuitiae sunt, ut dicit Ecclesiastes: est languor malus quem uidi sub sole, diuitias custodiri in malum possidentis eas. dic mihi o Ecclesiastes, qua causa malus hic languor sit. respondebit, quia multos auara spes deuorat. insatiabilis edacitas cupiditatis est; nescii satiari argento qui concupiscit argentum.
For error is an evil languor, avarice a languor, insatiable desire a languor. Such are riches, as Ecclesiastes says: "There is an evil languor which I have seen under the sun: riches kept to the harm of the one who possesses them." Tell me, O Ecclesiastes, why this languor is evil. He will answer: because greedy hope devours many. The voracity of desire is insatiable; those who covet silver do not know how to be satisfied with silver.
Eccl 5:13 (5:12 LXX) (quotation, high confidence) · Eccl 5:10 (5:9 LXX) (allusion, high confidence)
Notes and citation
Summary: Riches are an evil sickness, as Ecclesiastes says.
- Eccl 5:13 [LXX 5:12]; 5:10 [LXX 5:9].
Topics: Ethics, Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 1.28.3 (CSEL 64:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.28.4CSEL 64:22–23
distendunt diuitiae, non explent. etsi quis satiatus fuerit diuitiis, non est, inquit, qui sinat eum dormire. et quidem omnes dies eius in tenebris et luctu et iracundia multa et languore et ira. quomodo enim potest dormire, qui sollicitam auri exercet custodiam, qui damna formidat, qui lucra cogitat, qui usuras computat, qui apothecas numerat? malus ergo languor, qui bonam aufert mentis quietem.
Riches distend; they do not fill. Even if someone is sated with riches, "there is none," it says, "who lets him sleep." And indeed "all his days are in darkness and mourning and much anger and languor and wrath." For how can he sleep who keeps anxious watch over gold, who dreads losses, thinks of gains, reckons interest, counts his storehouses? An evil languor, then, which takes away the mind's good rest.
Eccl 5:12 (5:11 LXX) (quotation, high confidence) · Eccl 5:17 (5:16 LXX) (quotation, high confidence)
Notes and citation
Summary: The rich cannot sleep for anxiety over their wealth.
- Eccl 5:12 [LXX 5:11]; 5:17 [LXX 5:16].
Notes on the original text
- Digital text corrected (digitization: spaced letters): non e s t, inquit → non est, inquit.
Topics: Ethics, Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 1.28.4 (CSEL 64:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.28.5CSEL 64:23
est languor malus luxuria, libido, concupiscentia, delectatio saecularis, ambitio, quae cito corrumpit salutem sobrietatis. omnis postremo mundi huius corruptela pestilentia est. ne ergo tetigeritis, ne attaminaueritis eam: lues est, contaminat; morbus est, polluit. ne gustaueritis quae sunt omnia ad corruptelam ipso usu, ut apostolus dixit, qui et alibi clamat: radix omnium malorum est auaritia.
Luxury, lust, concupiscence, worldly delight, ambition, which quickly corrupt the health of sobriety, are an evil languor. In short, every corruption of this world is a pestilence. "Do not touch it, then, do not defile yourselves with it": it is a plague, it contaminates; it is a disease, it pollutes. "Do not taste the things which all lead to corruption by their very use," as the apostle said, who also cries out elsewhere: "Avarice is the root of all evils."
Col 2:21 (quotation, high confidence) · Col 2:22 (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence)
Notes and citation
Summary: Every corruption of the world is a plague to be avoided.
- Col 2:21–22; 1 Tim 6:10.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.28.5 (CSEL 64:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.28.6CSEL 64:23
morbos excitat, dolores inserit; denique qui eam appetierunt, inseruerunt se multis doloribus. ista est pestilentia, quae plerumque neque calidos neque frigidos, sed, quod et calidis est deterius et frigidis, tepidos facit, ut euomantur ex ore domini Iesu quos propter grauia peccata reiecerit. ista est quae non paucorum, sed omnium excitat aegritudines. omne caput in dolore, omne cor in maestitia.
It stirs up diseases, implants pains; indeed "those who have desired it have pierced themselves with many pains." This is the pestilence which often makes men neither hot nor cold but, what is worse than hot or cold, lukewarm, so that those whom the Lord Jesus has rejected for grave sins are spewed out of his mouth. This is what stirs up the sicknesses not of a few but of all. "Every head in pain, every heart in sadness."
1 Tim 6:10 (quotation, high confidence) · Rev 3:15 (allusion, high confidence) · Rev 3:16 (allusion, high confidence) · Isa 1:5 (quotation, high confidence)
Notes and citation
Summary: Avarice makes men lukewarm and spreads sickness to all.
- 1 Tim 6:10; Rev 3:15–16; Isa 1:5 (Old Latin).
Topics: Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 1.28.6 (CSEL 64:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-6
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.28.7CSEL 64:23
a pedibus usque ad caput peccatorum ulcera. omne caput in dolore, quando sapientes qui aestimantur dolore cruciantur auaritiae. sensus enim sapientis in capite eius; quod referri potest etiam ad ecclesiae praeminentes. omne cor in maestitia, quando sapimus quae sunt carnalia et corporalibus uoluptatibus aciem nostri cordis infodimus. unde ait dominus ad huiusmodi, quod dederit illis cor carneum.
"From the feet to the head, the sores of sinners." Every head is in pain when those who are thought wise are tormented by the pain of avarice. For "the sense of the wise man is in his head"; this may also be referred to those who preside over the church. Every heart is in sadness when we savor fleshly things and bury the sight of our heart in bodily pleasures. Hence the Lord says to such that he has given them a heart of flesh.
Isa 1:6 (quotation, high confidence) · Eccl 2:14 (quotation, high confidence) · Ezek 11:19 (allusion, low confidence)
Notes and citation
Summary: The sick head and heart of Isaiah 1 are the wise and the church's leaders corrupted by avarice and pleasure.
- Isa 1:5–6; Eccl 2:14. The "heart of flesh" (Ezek 11:19; 36:26) is used here in a negative sense; the saying is not found in that form; uncertain.
Topics: Church office
Cite (SBL): Ambrose, Expl. Ps. 1.28.7 (CSEL 64:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-28-7
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 29
1.29.1CSEL 64:23–24
A pedibus usque ad caput serpit lues dira morborum, quando laborant contagio, quando compatiuntur aliis, si quis effectu libidinis defraudetur, uiduae pudorem expugnare non potuit, agrum inuadere, et aegri cuncti inuicem languores transferunt. quotiens ingemiscunt seniores, quod diu potare non possint! quotiens dolent, quod scortari desierint, cum scortandi habeant uoluntatem! quotiens inter fabulas ebriorum uirtutes probro sunt,
From the feet to the head the dreadful plague of diseases creeps, when men suffer from contagion, when they sympathize with others: if someone is cheated of the fulfilment of his lust, if he could not overcome a widow's chastity or seize a field; and all the sick pass their sicknesses to one another. How often old men groan that they cannot drink long! How often they grieve that they have ceased to go whoring, while they still have the will to whore! How often, amid the talk of drunkards, virtues are a reproach,
Isa 1:6 (allusion, high confidence)
Notes and citation
Summary: Vice spreads like contagion among companions in sin.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.29.1 (CSEL 64:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.29.2CSEL 64:24
peccata laudi, honestas ludibrio, continentia risui, misericordia uanitati! isti sunt morbi, qui mala sua in multos transferunt; a paucis corruptela ad omnes peruenit. sedent in conciliis derogantes sobriis, ructantes crapulam, sedent in tabernis de ebrietate certantes, inter hos meretrix plena uino, huic arridens, illum adurens et omnes ardore inflammans libidinis. uerecundus si transeat, erubescit, a singulis carpitur; si flagitiosus, omnium ore laudatur et tamquam morbus transit in animas singulorum;
sins a matter for praise, honor a mockery, continence a joke, mercy folly! These are the diseases that pass their evils on to many; from a few the corruption reaches all. They sit in gatherings disparaging the sober, belching their drunkenness; they sit in taverns competing in drunkenness; among them a harlot full of wine, smiling on this one, burning that one, and inflaming all with the heat of lust. If a modest man passes by, he blushes and is mocked by each of them; if a shameless one, he is praised by every mouth, and like a disease passes into the souls of each;
Notes and citation
Summary: In taverns vice is praised and modesty mocked, and corruption spreads.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.29.2 (CSEL 64:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.29.3CSEL 64:24
qui enim in flagitiis celebris, plurimos ad imitationem adducit erroris. itaque, dum peccatum imitantur alienum, suum faciunt malum. non sedeas inter eos quos sanctus propheta fugiebat; illum imitare fugientem utique non sedentem, qui ait: non sedi in concilio malignantium et cum iniqua gerentibus non introibo. qua ratione eos fugiebas, Dauid, explica nobis; de-
for he who is famous for shameful deeds draws very many to imitate his error. So, while they imitate another's sin, they make the evil their own. Do not sit among those whom the holy prophet fled; imitate him fleeing and certainly not sitting, who says: "I have not sat in the council of evildoers, and with those who do wicked things I will not go in." Tell us, David, why you fled them;
Ps 26:4 (25:4 LXX) (quotation, high confidence) · Ps 26:5 (25:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Imitate David, who would not sit with evildoers.
- Ps 26:4–5 [LXX 25:4–5].
Notes on the original text
- Digital text corrected (digitization: garbled spaced letters; digitization: stray x, words joined): utiquexnon → utique non; int rs o i b 0 → introibo.
Cite (SBL): Ambrose, Expl. Ps. 1.29.3 (CSEL 64:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.29.4CSEL 64:24–25
monstra has partes, ut et nos eas fugere possimus, ne inficiamur earum contagio. corrupti sunt, inquit, et abominabiles facti sunt, non est qui faciat bonitatem, non est usque ad unum. generaliter ergo ad omnes flagitiosos, demum potest referri specialiter ad inrisores bonorum, quos Aquilas zAevaordg dixit, quod isti uere morbi sunt, qui inridendo bonos plurimum animis operantur errorem mentesque corrumpunt. quanta dixit, a quibus beatus uir debeat abstinere! et adhuc adicit alia.
point out these parts, so that we too may be able to flee them, lest we be infected by their contagion. "They are corrupt," he says, "and have become abominable; there is none who does goodness, not even one." This may be referred generally to all the shameless, then specially to the mockers of the good, whom Aquila called "scoffers"; for these are truly diseases, who by mocking the good work very much error in souls and corrupt minds. How many things he has named from which the blessed man must abstain! And he adds still others.
Ps 14:1 (13:1 LXX) (quotation, high confidence) · Ps 14:3 (13:3 LXX) (quotation, high confidence) · Ps 1:1 (allusion, high confidence)
Notes and citation
Summary: Those to be fled are the corrupt, and especially those who mock the good.
- Ps 14:1, 3 [LXX 13:1, 3]. Aquila's version of Ps 1:1 renders "pestilence" as "scoffers" (Greek garbled in the digital text). Aquila is cited from Origen's Hexapla.
Notes on the original text
- Digital text corrected (digitization: capital inside a word): poSsimus → possimus.
Cite (SBL): Ambrose, Expl. Ps. 1.29.4 (CSEL 64:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-29-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 30
1.30.1CSEL 64:25
Sed in lege domini fuit uoluntas eius et in lege eius meditabitur die ac nocte, hoc est: beatus ille qui haec faciat consilio ratione prudentia. potest enim et paruulus non per uirtutem, sed per inpossibilitatem et inscientiam delinquendi ab his quae dicta sunt abstinere; potest et inrationabili pecudi conuenire, cui nulla uis consilii, nullus sensus erroris est.
"But in the law of the Lord was his will, and in his law he will meditate day and night"; that is: blessed is he who does these things by counsel, reason and prudence. For even a little child can abstain from the things mentioned, not through virtue but through inability and ignorance of offending; it can also suit an irrational beast, which has no power of counsel and no sense of error.
Ps 1:2 (quotation, high confidence)
Notes and citation
Summary: Abstaining from evil is blessed only when done by reason and will, as Ps 1:2 adds.
- Ps 1:2.
Notes on the original text
- Digital text corrected (digitization: spaced letters): S ed in lege domini f uit uolunt as → Sed in lege domini fuit uoluntas.
Cite (SBL): Ambrose, Expl. Ps. 1.30.1 (CSEL 64:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.30.2CSEL 64:25
hoc est ergo quartum uel quod sequitur, in quo definitio beati uiri a pecude discernitur, quia uir sapiens subditus legi est uoluntate, non necessitate. plurimum enim refert, quia in uoluntate mercedis est fructus, in necessitate dispensationis obsequium. ita enim docuit nos apostolus dicens: si uolens hoc ago, mercedem habeo; si inuitus, dispensatio mihi credita est. ordo autem conueniens, ut primo diligas legem, secundo ut mediteris. qui diligit, ex uoluntate facit mandata legis, qui timet, inuitus obseruat.
This, then, is the fourth point, or what follows, in which the definition of the blessed man is distinguished from the beast: that the wise man is subject to the law by will, not by necessity. For it makes a great difference: in will lies the fruit of reward, in necessity the obedience of a stewardship. So the apostle taught us, saying: "If I do this willingly, I have a reward; if unwillingly, a stewardship has been entrusted to me." And the fitting order is that you first love the law, second that you meditate on it. He who loves keeps the commandments of the law from will; he who fears observes them unwillingly.
1 Cor 9:17 (quotation, high confidence) · Ps 1:2 (allusion, high confidence)
Notes and citation
Summary: The blessed man keeps the law willingly, from love, not from necessity.
- 1 Cor 9:17.
Notes on the original text
- Digital text corrected (digitization: words joined): uirsapiens → uir sapiens.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Expl. Ps. 1.30.2 (CSEL 64:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.30.3CSEL 64:25
hanc disciplinam docendi etiam dei iustitiam in lege accepimus; sic enim scriptum est: audi, Israel: dominus deus tuus deus unus est; et diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota uirtute tua. et erunt uerba haec, quae ego praecipio tibi hodie, in corde tuo et in anima tua; et demonstrabis ea filiis tuis et loqueris eis sedens et in itinere et in quiete et in uigilia; et alligabis ea in signo in manu tua et erunt monilia ante oculos tuos; et scribes ea super limina in domiciliis tuis et in ianuis tuis.
This discipline of teaching, God's justice too, we have received in the law; for so it is written: "Hear, O Israel: the Lord your God is one God; and you shall love the Lord your God with all your heart and with all your soul and with all your strength. And these words which I command you today shall be in your heart and in your soul; and you shall show them to your sons and speak of them sitting and on the road and at rest and awake; and you shall bind them as a sign on your hand and they shall be ornaments before your eyes; and you shall write them on the thresholds of your dwellings and on your doors."
Deut 6:4 (quotation, high confidence) · Deut 6:5 (quotation, high confidence) · Deut 6:6 (quotation, high confidence) · Deut 6:7 (quotation, high confidence) · Deut 6:8 (quotation, high confidence) · Deut 6:9 (quotation, high confidence)
Notes and citation
Summary: The law itself commands love of God first.
- Deut 6:4–9 (Old Latin).
Notes on the original text
- Digital text corrected (digitization: m for ni; digitization: words joined; digitization: words joined, stray hyphen): sic emm → sic enim; tibihodie, inc-ordetuoetinanima → tibi hodie, in corde tuo et in anima; loqueriseis → loqueris eis.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Expl. Ps. 1.30.3 (CSEL 64:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.30.4CSEL 64:25–26
et infra: et nunc, Israel, quid abs te postulat dominus deus tuus quam ut diligas dominum deum tuum et ambules in omnibus uiis eius? Sapientia quoque dicit: concupiscite ergo sermones meos, diligite illos et habebitis disciplinam. clara est et quae numquam marcescat sapientia et facile uidetur ab his qui diligunt illam et inuenitur ab his qui quaerunt illam.
And below: "And now, Israel, what does the Lord your God ask of you but that you love the Lord your God and walk in all his ways?" Wisdom too says: "Desire, then, my words, love them, and you will have instruction. Wisdom is bright and never fades, and is easily seen by those who love her and is found by those who seek her."
Deut 10:12 (quotation, high confidence)
Notes and citation
Summary: Deuteronomy and Wisdom both make love the root of obedience.
- Deut 10:12; Wis 6:11–12.
Extrabiblical texts: Wis 6:11 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Wis 6:12 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Expl. Ps. 1.30.4 (CSEL 64:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.30.5CSEL 64:26
legitime ergo docemur a sancto propheta uoluntatem in lege habere, meditationem secundum legem. uoluntas in lege non solum in studio, sed etiam in facto est; prior uoluntas, secunda operatio. denique et dominus dicenti sibi: si uis, potes me mundare respondit: uolo, mundare, quo ostenderet operationibus nostris uoluntatem praeuiam esse debere. denique lex uoluntarios quaerit, quia lex domini inreprehensibilis, conuertens animam, nemo autem conuertitur nisi qui uoluntate conuertitur. uoluntarius autem abscondit et sensum furatur laboris.
Rightly, then, we are taught by the holy prophet to have our will in the law and our meditation according to the law. Will in the law lies not only in zeal but also in deed; first the will, second the working. Indeed the Lord too, to the man who said to him, "If you will, you can make me clean," answered: "I will; be clean," to show that will must go before our works. The law seeks the willing, for "the law of the Lord is blameless, converting the soul," and no one is converted except one who is converted by will. The willing man hides labor and steals away its sense.
Ps 1:2 (allusion, high confidence) · Matt 8:2 (quotation, high confidence) · Matt 8:3 (quotation, high confidence) · Ps 19:7 (18:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Will must precede deed; the law seeks the willing.
- Matt 8:2–3; Ps 19:7 [LXX 18:8].
Notes on the original text
- Digital text corrected (digitization: spaced letters): conuertens a n i m a m → conuertens animam.
Cite (SBL): Ambrose, Expl. Ps. 1.30.5 (CSEL 64:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-30-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 31
1.31.1CSEL 64:26
Ideoque die et nocte in lege meditatur, in quo non tam continua legendi postulatur intentio quam seruandae legis affectus; ille enim plene meditatur, qui ipse sibi lex est, scriptum in corde suo opus legis intendens. Aquilas tamen diem tantummodo posuit, non etiam noctem; quod non tam a ceteris discrepans quam alio
And so he meditates on the law day and night; in this what is required is not so much a continual effort of reading as a love of keeping the law. For he meditates fully who is a law to himself, attending to the work of the law written in his heart. Aquila, however, put only "day," not also "night"; he put it not so much in disagreement with the others as
Ps 1:2 (quotation, high confidence) · Rom 2:14 (allusion, high confidence) · Rom 2:15 (allusion, high confidence)
Notes and citation
Summary: Meditating day and night means a constant love of keeping the law.
- Rom 2:14–15. Aquila is cited from the Hexapla.
Cite (SBL): Ambrose, Expl. Ps. 1.31.1 (CSEL 64:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.31.2CSEL 64:26–27
referens posuit, quoniam qui legem meditatur semper in luce est, noctem non habet. etenim cuius lucent opera, non potest utique in tenebris ambulare, quia iustitia eius sicut lumen effulget. meditetur ergo legem uita nostra, meditetur conuersatio, meditetur actus, meditetur intellectus mysteriorum caelestium. lex enim exemplar est et umbra caelestium, umbra futurorum bonorum. qui quae credit in lege in euangelio recognoscit, meditetur in tenebris et die, id est et in aduersis positus et prosperis; lex enim praecipit, ut diligamus dominum. qui diligit, in omni statu suo debet seruare diuturnae caritatis affectum.
referring it to something else, since he who meditates on the law is always in the light and has no night. For he whose works shine cannot walk in darkness, because his justice shines forth like the light. Let our life, then, meditate on the law; let our conduct meditate on it, our actions, our understanding of heavenly mysteries. For the law is the pattern and shadow of heavenly things, the shadow of good things to come. Let him who recognizes in the gospel what he believes in the law meditate in darkness and by day, that is, both when set in adversity and in prosperity; for the law commands us to love the Lord. He who loves must keep the affection of lasting love in every condition.
John 8:12 (allusion, medium confidence) · Ps 37:6 (36:6 LXX) (allusion, medium confidence) · Heb 8:5 (allusion, high confidence) · Heb 10:1 (allusion, high confidence) · Deut 6:5 (allusion, medium confidence)
Notes and citation
Summary: Day and night mean prosperity and adversity, in both of which love must last.
- John 8:12; Ps 37:6 [LXX 36:6]; Heb 8:5; 10:1.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 1.31.2 (CSEL 64:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.31.3CSEL 64:27
pater diligit filium, diligit etiam cum arguit, diligit etiam cum uerberat baculo; qui enim parcit baculo suo, odit filium suum. nos quoque dominus castigat et diligit. itaque etiam cum digna cohercitione committimus, ille tamen diligit, qui etiam recipit offensum; castigat autem dominus omnem filium quem recipit. et tu cum castigaris dilige, quia ideo castigaris, ut recipiaris.
A father loves his son; he loves him even when he rebukes, loves him even when he beats him with a rod; for "he who spares his rod hates his son." The Lord too chastises us and loves us. So even when we commit what deserves correction, he still loves, who even takes back the offender; "and the Lord chastises every son whom he receives." And you, when you are chastised, love, for you are chastised so that you may be received.
Prov 13:24 (quotation, high confidence) · Heb 12:6 (quotation, high confidence)
Notes and citation
Summary: God loves us even when he chastises.
- Prov 13:24; Heb 12:6.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Expl. Ps. 1.31.3 (CSEL 64:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.31.4CSEL 64:27
nam quid grande est, si tunc diligas dominum deum tuum, cum tibi abundant omnia, cum frueris optatis, cum honoribus facultatibus liberis gaudes? et homini, a quo acceperimus beneficium, gratiam referre consueuimus. denique cum laudaretur Iob iudicio caelesti, hoc retulit diabolus: minime mirum si gratus esset deo, cui tanta subpeteret affluentia prosperorum; sed tunc probandum, si illa amittat uniuersa et pii cultoris praestet officium.
For what great thing is it if you love the Lord your God when you have abundance of everything, when you enjoy your wishes, when you rejoice in honors, means and children? We are used to showing gratitude even to a man from whom we have received a kindness. Indeed when Job was praised by heaven's judgment, the devil answered: no wonder if he was grateful to God, who had such an abundance of prosperity; he must be tested when he loses all of it and still performs the duty of a pious worshipper.
Job 1:8 (allusion, high confidence) · Job 1:9 (allusion, high confidence) · Job 1:11 (allusion, high confidence)
Notes and citation
Summary: Love of God is tested in loss, as with Job.
- Job 1:8–11.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Expl. Ps. 1.31.4 (CSEL 64:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.31.5CSEL 64:27
haec igitur prima uirtus, ut non frangaris aduersis, non extollaris secundis. id te lex docet, ut in afflictione non relaxes intentionem nec desperationem induas, uictor iam non dicas: uirtus mea et fortitudo mea haec tribuit mihi, sed omnia noueris diuinae misericordiae deputanda.
This, then, is the first virtue: not to be broken by adversity nor lifted up by prosperity. This the law teaches you: in affliction not to slacken your effort or put on despair; and as victor not to say: "My strength and my might have granted me this," but to know that everything is to be credited to God's mercy.
Deut 8:17 (quotation, high confidence)
Notes and citation
Summary: The first virtue is steadiness in both fortunes, crediting success to God.
- Deut 8:17.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.31.5 (CSEL 64:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-31-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 32
1.32.1CSEL 64:27–28
Clamat Esaias: non confundetur qui in angustia est usque in tempus. hoc primum bibe. quid est hoc primum bibe? sequestremus mystica, persequamur moralia quae docet littera. propter errorum grauia graues contritiones et uexationes populi dicit futuras, et oportuit eas praecedere, ut sequeretur misericordia. bibe ergo primum tribulationem; per multas enim tribulationes oportet nos
Isaiah cries: "He who is in distress will not be confounded until the time. Drink this first." What is "drink this first"? Let us set aside the mystical sense and follow the moral one which the letter teaches. Because of the grievous errors he says there will be grievous crushings and afflictions of the people, and these had to come first so that mercy might follow. Drink, then, tribulation first; for through many tribulations we must
Isa 9:1 (quotation, high confidence) · Acts 14:22 (quotation, high confidence)
Notes and citation
Summary: Isaiah's "drink this first" means: drink tribulation first.
- Isa 9:1 in the Greek form ("drink this first, act quickly"); Acts 14:22, continued in 1.32.2.
Topics: Suffering and affliction
Cite (SBL): Ambrose, Expl. Ps. 1.32.1 (CSEL 64:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.32.2CSEL 64:28
introire in regnum dei. bibe, ut sensus tribulationis pectoris tui infundatur internis, bibe cum patientis affectu maerentis dolorem; cum enim conuersus ingemueris, tunc dominum tibi reconciliabis offensum. hoc ergo primum bibe, ut sis in dolore et angustiis; cito laetitia infundit errorem. pinguis factus et incrassatus populus surrexit ludere et recessit a domino.
enter into the kingdom of God. Drink, so that the sense of tribulation may be poured into the inmost parts of your breast; drink with the patient feeling of one who mourns his grief; for when you have turned and groaned, then you will reconcile the offended Lord to yourself. So drink this first, so as to be in grief and distress; gladness quickly pours in error. The people, grown fat and thick, rose up to play and departed from the Lord.
Acts 14:22 (quotation, high confidence) · Exod 32:6 (allusion, high confidence) · Deut 32:15 (allusion, high confidence)
Notes and citation
Summary: Tribulation leads to repentance; gladness often to error, as with Israel.
- Exod 32:6; Deut 32:15.
Topics: Repentance
Cite (SBL): Ambrose, Expl. Ps. 1.32.2 (CSEL 64:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.32.3CSEL 64:28
prodest tibi cor habere contritum; hoc primum bibe, ut sacrificium tuum accipiatur a domino. doceat te apostolus, quid sit hoc primum bibe, hoc est tribulationis poculum; tribulatio enim patientiam operatur. non potest esse patientia, nisi ante fuerit tribulatio; tribulatio, inquit, patientiam operatur, patientia autem probationem, probatio uero spem; spes autem non confundit. primum bibe tribulationem, ut postea tibi tot uirtutum pocula
It profits you to have a contrite heart; drink this first, so that your sacrifice may be accepted by the Lord. Let the apostle teach you what "drink this first" is, that is, the cup of tribulation; for tribulation works patience. There can be no patience unless there has first been tribulation: "tribulation," he says, "works patience, patience testing, and testing hope; and hope does not confound." Drink tribulation first, so that afterward so many cups of virtues
Ps 51:17 (50:19 LXX) (allusion, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (quotation, high confidence) · Rom 5:5 (quotation, high confidence)
Notes and citation
Summary: Tribulation, drunk first, produces patience and hope.
- Ps 51:17 [LXX 50:19]; Rom 5:3–5.
Cite (SBL): Ambrose, Expl. Ps. 1.32.3 (CSEL 64:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.32.4CSEL 64:28
ministrentur. et ut scias, quia bibitur tribulatio, audisti hodie dicentem prophetam: potasti nos uino conpunctionis, et in posterioribus ait: et potum dabis eis in lacrimis in mensuram. in mensuram petit potum, non supra mensuram, ne ferre non possint. denique quam bono hoc precaretur affectu, suo probabat exemplo, qui potum suum cum fletu miscebat, ut domini in se inclinaret misericordia.
may be served to you. And so that you may know that tribulation is drunk, you heard the prophet today saying: "You have made us drink the wine of compunction," and in later verses he says: "And you will give them drink in tears in measure." He asks for drink in measure, not beyond measure, lest they cannot bear it. And how good a disposition he prayed with he proved by his own example, who mixed his drink with weeping to incline the Lord's mercy toward himself.
Ps 60:3 (59:5 LXX) (quotation, high confidence) · Ps 80:5 (79:6 LXX) (quotation, high confidence) · Ps 102:9 (101:10 LXX) (allusion, high confidence)
Notes and citation
Summary: Scripture speaks of tribulation as a drink, as David mixed his drink with tears.
- Ps 60:3 [LXX 59:5]; Ps 80:5 [LXX 79:6]; Ps 102:9 [LXX 101:10]. "Today" refers to the psalm read in the service.
Notes on the original text
- Digital text corrected (digitization: OCR letter slip; digitization: words joined): dicentemprophetam:potasti → dicentem prophetam: potasti; suiun → suum.
Cite (SBL): Ambrose, Expl. Ps. 1.32.4 (CSEL 64:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-32-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 33
1.33.1CSEL 64:28–29
Bibe ergo hoc primum, ut bibas et secundum — hoc enim tempus est ut inseramus mystica —; bibe primum uetus testamentum, ut bibas et nouum testamentum. nisi primum biberis, secundum bibere non poteris. bibe primum ut sitim mitiges, bibe secundum ut bibendi satietatem haurias. in ueteri testamento conpunctio, in nouo laetitia est.
Drink this first, then, so that you may drink the second too (for this is the time to bring in the mystical sense): drink the Old Testament first, so that you may drink the New Testament too. Unless you have drunk the first, you will not be able to drink the second. Drink the first to soothe your thirst; drink the second to draw the fullness of drinking. In the Old Testament there is compunction, in the New gladness.
Isa 9:1 (allusion, high confidence)
Notes and citation
Summary: Mystically, drink the Old Testament first, then the New.
Notes on the original text
- Digital text corrected (digitization: n for u): in nono laetitia → in nouo laetitia.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 1.33.1 (CSEL 64:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.33.2CSEL 64:29
uide quemadmodum dominus artibus diaboli pro suis seruulis obuiauerit. ille cibo fraudis decepit unum, ut in uno omnes circumueniret; Iesus autem cibo salutis omnes redemit, ut in omnibus et illum, qui deceptus fuerat, reformaret. ille calicem aureum Babylonis excogitauit, ut quicumque plus biberent plus sitirent et, quia potus placere non poterat, auri pretio inliceret ad bibendum.
See how the Lord met the devil's arts on behalf of his servants. He deceived one man with the food of fraud, to ensnare all in one; but Jesus redeemed all with the food of salvation, so that in all he might re-form even him who had been deceived. The devil devised the golden cup of Babylon, so that whoever drank more would thirst more; and since the drink could not please, he enticed men to drink by the value of the gold.
Gen 3:6 (allusion, high confidence) · Rom 5:18 (allusion, medium confidence) · Jer 51:7 (28:7 LXX) (allusion, high confidence) · Rev 17:4 (allusion, medium confidence)
Notes and citation
Summary: The devil's food and golden cup are answered by Christ's food of salvation.
- Gen 3:6; Rom 5:18–19; Jer 51:7 [LXX 28:7]; Rev 17:4.
Notes on the original text
- Digital text corrected (digitization: e for c): cireumueniret → circumueniret.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 1.33.2 (CSEL 64:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.33.3CSEL 64:29
propinauit de suo uino, cui metalli suffragia requisiuit; at uero dominus Iesus aquam de petra effudit et omnes biberunt. qui biberunt in typo satiati sunt, qui biberunt in ueritate inebriati sunt. bona ebrietas, quae infunderet laetitiam, non afferret confusionem; bona ebrietas, quae sobriae stabiliret mentis incessum; bona ebrietas, quae uitae munus rigaret aeternae. hoc ergo poculum bibe, de quo dixit propheta: et poculum tuum inebrians quam praeclarum est!
He offered a toast of his own wine, for which he needed the support of the metal; but the Lord Jesus poured water from the rock, and all drank. Those who drank in figure were satisfied; those who drank in truth were made drunk. A good drunkenness, which pours in gladness and brings no confusion; a good drunkenness, which steadies the gait of a sober mind; a good drunkenness, which waters the gift of eternal life. Drink this cup, then, of which the prophet said: "And your cup that makes drunk, how excellent it is!"
Exod 17:6 (allusion, high confidence) · 1 Cor 10:4 (allusion, high confidence) · Ps 23:5 (22:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ gives the water from the rock and the good, sober drunkenness of his cup.
- Exod 17:6; 1 Cor 10:4; Ps 23:5 [LXX 22:5].
Notes on the original text
- Digital text corrected (digitization: n for u): confnsionem → confusionem.
Cite (SBL): Ambrose, Expl. Ps. 1.33.3 (CSEL 64:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.33.4CSEL 64:29
nec te moueat, quod Babylonis aureum poculum est, quia et tu bibis poculum sapientiae, quae sit auro argentoque pretiosior. utrumque ergo poculum bibe ueteris et noui testamenti, quia in utroque Christum bibis. bibe Christum, quia uitis est, bibe Christum, quia petra est quae uomuit aquam, bibe Christum, quia fons uitae est, bibe Christum, quia flumen est, cuius impetus laetificat ciuitatem dei, bibe Christum, quia pax est, bibe Christum, quia flumina de uentre eius fluent aquae uiuae, bibe Christum, ut bibas sanguinem quo redemptus es, bibe Christum, ut bibas sermones eius; sermo eius testamentum est uetus, sermo eius testamentum est nouum.
Do not be troubled that Babylon's cup is golden, for you too drink the cup of wisdom, which is more precious than gold and silver. Drink both cups, then, of the Old and the New Testament, for in both you drink Christ. Drink Christ, because he is the vine; drink Christ, because he is the rock that poured out water; drink Christ, because he is the fountain of life; drink Christ, because he is the river whose stream makes glad the city of God; drink Christ, because he is peace; drink Christ, because rivers of living water will flow from his belly; drink Christ, so that you may drink the blood by which you were redeemed; drink Christ, so that you may drink his words: his word is the Old Testament, his word is the New Testament.
Prov 8:19 (allusion, medium confidence) · John 15:1 (allusion, high confidence) · 1 Cor 10:4 (allusion, high confidence) · Ps 36:9 (35:10 LXX) (allusion, high confidence) · Ps 46:4 (45:5 LXX) (allusion, high confidence) · Eph 2:14 (allusion, high confidence) · John 7:38 (quotation, high confidence) · 1 Pet 1:19 (echo, low confidence)
Notes and citation
Summary: In both Testaments we drink Christ, who is vine, rock, fountain, river and peace.
- Prov 3:14; 8:19; John 15:1; 1 Cor 10:4; Ps 36:9 [LXX 35:10]; Ps 46:4 [LXX 45:5]; Eph 2:14; John 7:38.
Topics: Christology, Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 1.33.4 (CSEL 64:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.33.5CSEL 64:29–30
bibitur scriptura diuina et deuoratur scriptura diuina, cum in uenas mentis ac uires animae sucus uerbi descendit aeterni; denique non in solo pane uiuit homo, sed in omni uerbo dei. hoc uerbum bibe, sed ordine suo bibe, primum in ueteri testamento, cito fac ut bibas et in nouo testamento. et tamquam ipse festinet, dicit: Galilaea gentium et partes Iudaeae, populus qui ambulabas in tenebris, uidete lucem magnam;
Divine Scripture is drunk and divine Scripture is devoured when the juice of the eternal Word goes down into the veins of the mind and the powers of the soul; indeed "man does not live by bread alone, but by every word of God." Drink this word, but drink it in its order: first in the Old Testament; quickly see that you drink also in the New Testament. And as if he himself were in haste, he says: "Galilee of the Gentiles and parts of Judea, people who walked in darkness, see a great light;
Matt 4:4 (quotation, high confidence) · Deut 8:3 (allusion, medium confidence) · Isa 9:1 (quotation, high confidence) · Isa 9:2 (quotation, high confidence)
Notes and citation
Summary: Scripture is drunk when the Word enters the soul; first the Old, quickly then the New.
- Matt 4:4 (Deut 8:3); Isa 9:1–2 in the Greek form ("act quickly" explains the haste).
Notes on the original text
- Digital text corrected (digitization: e for c; digitization: words joined, l for I): sueus → sucus; partesludaeae → partes Iudaeae.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 1.33.5 (CSEL 64:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.33.6CSEL 64:30
qui habitatis in regione mortis, lux fulgebit super uos. bibe ergo cito, ut lux tibi effulgeat magna, lux non cotidiana, non diei, non solis, non lunae, sed illa quae umbram mortis excludat. nam qui in umbra mortis sunt, lucem utique solis aut diei uidere non possunt. et quasi requirenti tibi, unde tantus splendor, tanta gratia sit, respondet: quoniam puer natus est nobis, filius datus
you who dwell in the region of death, a light will shine upon you." Drink quickly, then, so that a great light may shine on you: not the daily light, not of the day, not of the sun, not of the moon, but that which shuts out the shadow of death. For those who are in the shadow of death cannot see the light of the sun or of day. And as though you asked whence comes such splendor, such grace, he answers: "For a child is born to us, a son is given
Isa 9:2 (quotation, high confidence) · Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: The great light is Christ, the child born to us.
- Isa 9:2, 6.
Notes on the original text
- Digital text corrected (digitization: r for n): nor lunae → non lunae.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 1.33.6 (CSEL 64:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-6
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.33.7CSEL 64:30
est nobis, puer, quia ortus ex uirgine est, filius, quia ex deo natus tantae auctor est lucis. puer nobis natus est, nobis qui credimus, non Iudaeis qui non crediderunt, nobis, non haereticis, nobis, non Manicheis. nobis natus est, quia uerbum caro factum est et habitauit in nobis, nobis natus est qui carnem suscepit ex uirgine, quia homo est natus ex Maria. caro nascitur nobis, uerbum datur; quod nostrum est, inter nos natum est, quod supra nos est, nobis donatum est.
to us": a child, because he arose from a virgin; a son, because, born of God, he is the author of so great a light. A child is born to us, to us who believe, not to the Jews who did not believe; to us, not to heretics; to us, not to Manichees. He is born to us, because "the Word became flesh and dwelt in us"; he is born to us who took flesh from a virgin, because as man he was born of Mary. The flesh is born to us, the Word is given; what is ours was born among us, what is above us was given to us.
Isa 9:6 (quotation, high confidence) · John 1:14 (quotation, high confidence) · Luke 1:31 (echo, low confidence)
Notes and citation
Summary: The child is born of the virgin, the Son given from God: the Word made flesh.
- Isa 9:6; John 1:14 ("in us"). The contrast with Jews, heretics and Manichees is Ambrose's own; translated as written.
Topics: Christology, Heresy, Incarnation, Mary, mother of Jesus
Cite (SBL): Ambrose, Expl. Ps. 1.33.7 (CSEL 64:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-33-7
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 34
1.34.1CSEL 64:30
Satis excucurrimus, ut putamus, sed non otiose, ut doceremus, quia et in tribulationibus diligere dominum debemus nec recedere ab eo, quoniam et laetitiae tribulatio saepe succedit et laetitia tribulationi. denique qui tribulatione non frangitur et legem sequitur, beatus est.
We have run out far enough, as we think, but not idly, so as to teach that we must love the Lord even in tribulations and not depart from him, since tribulation often succeeds gladness and gladness tribulation. In short, he who is not broken by tribulation and follows the law is blessed.
Ps 1:2 (allusion, medium confidence)
Notes and citation
Summary: He who loves God and keeps the law in tribulation is blessed.
Cite (SBL): Ambrose, Expl. Ps. 1.34.1 (CSEL 64:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-34-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 35
1.35.1CSEL 64:30–31
Et erit tamquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo, et folium eius non defluet; et omnia quaecumque fecerit prosperabuntur. quae ista beatitudo est quae ligno arboris comparatur, nisi intellegamus in paradiso, illo beatorum loco, lignum uitae in medio lignorum aliorum de terra productum?
"And he will be like the tree that is planted beside the streams of waters, which will give its fruit in its season, and its leaf will not fall; and whatever he does will prosper." What blessedness is this which is compared to the wood of a tree, unless we understand the tree of life in paradise, that place of the blessed, brought forth from the earth in the midst of the other trees?
Ps 1:3 (quotation, high confidence) · Gen 2:9 (allusion, high confidence)
Notes and citation
Summary: The tree of Ps 1:3 is the tree of life in paradise.
- Ps 1:3; Gen 2:9. Lignum is "tree" or "wood".
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: stray point): l.ignum → lignum; f ructum suum dabit in t empor e suo, et f olium eius non defluet; et omnia quaecumque f ecerit prosper abuntur → fructum suum dabit in tempore suo, et folium eius non defluet; et omnia quaecumque fecerit prosperabuntur; in. medio → in medio.
Cite (SBL): Ambrose, Expl. Ps. 1.35.1 (CSEL 64:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.35.2CSEL 64:31
inter multa enim ligna, quae erant speciosa ad aspectum et bona ad escam, etiam hoc lignum terra produxit et in medio paradisi erat, ut cetera ligna eius uiriditate florerent. quod esse hoc lignum dicimus nisi per quod nobis salus uenit? et recte hoc terra produxit, quia eum uirgo generauit, quae erat terra secundum auctoris sententiam quae in eum dicta est: terra es et in terram ibis.
For among the many trees that were beautiful to see and good for food, the earth brought forth this tree also, and it was in the midst of paradise, so that the other trees might flourish with its greenness. What do we say this tree is but that through which salvation came to us? And rightly the earth brought it forth, because a virgin bore him, who was earth according to the Author's sentence spoken against it: "Earth you are, and to earth you will go."
Gen 2:9 (quotation, high confidence) · Gen 3:19 (quotation, high confidence)
Notes and citation
Summary: The tree of life is Christ, brought forth by the virgin, who is "earth".
- Gen 2:9; Gen 3:19.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 1.35.2 (CSEL 64:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.35.3CSEL 64:31
pulchre quoque in medio legitur lignorum aliorum, qui erat in medio apostolorum discentium, uel quia in medio erat mentis et cordis, sicut ipse ait: medius uestrum stat quem uos nescitis; et alibi ait: ego autem sum in medio uestrum. denique de ipso et Salomon dixit: lignum uitae est omnibus percipientibus eum.
Finely too it is read "in the midst of the other trees" of him who was in the midst of the apostles as they learned, or because he was in the midst of mind and heart, as he himself says: "In your midst stands one whom you do not know"; and elsewhere he says: "But I am in your midst." Indeed Solomon also said of him: "He is a tree of life to all who lay hold of him."
John 1:26 (quotation, high confidence) · Luke 22:27 (quotation, high confidence) · Prov 3:18 (quotation, high confidence)
Notes and citation
Summary: Christ is the tree in the midst, among his apostles and in our hearts.
- John 1:26 (spoken by John the Baptist, here attributed to Christ); Luke 22:27; Prov 3:18.
Notes on the original text
- Digital text corrected (digitization: a for o; digitization: words joined): ipseait → ipse ait; quem uas nescitis → quem uos nescitis.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 1.35.3 (CSEL 64:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.35.4CSEL 64:31
qui ergo beatus est, imitator erit domini Iesu, qui est lignum uitae, lignum sapientiae, plantatum in uterum uirginis uoluntate patris, a quo in perpetuum mansurum plantatur, ut fructum daret in tempore suo. non enim potuit arescere ista plantatio quae habebat ubertatem in se manentem gratiae spiritalis.
He who is blessed, then, will be an imitator of the Lord Jesus, who is the tree of life, the tree of wisdom, planted in the virgin's womb by the Father's will, by whom he is planted to remain for ever, so as to give fruit in his season. For this planting could not wither, which had within it the abiding richness of spiritual grace.
Ps 1:3 (allusion, high confidence)
Notes and citation
Summary: The blessed man imitates Christ, the tree planted in the virgin by the Father.
Notes on the original text
- Digital text corrected (digitization: words joined): plantatioquae → plantatio quae.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 1.35.4 (CSEL 64:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.35.5CSEL 64:31–32
denique plenus spiritu sancto Iesus regressus est a Iordane. hi sunt decursus aquarum, de quibus dicit in euangelio: flumina de uentre eius fluent aquae uiuae. hoc autem dicebat de spiritu, quem incipiebant accipere qui credituri erant in eum.
Indeed, "Jesus, full of the Holy Spirit, returned from the Jordan." These are the streams of waters of which he says in the gospel: "Rivers of living water will flow from his belly." This he said of the Spirit, which those who were to believe in him were beginning to receive.
Luke 4:1 (quotation, high confidence) · John 7:38 (quotation, high confidence) · John 7:39 (quotation, high confidence)
Notes and citation
Summary: The streams of waters are the Holy Spirit.
- Luke 4:1; John 7:38–39.
Topics: The Holy Spirit
Cite (SBL): Ambrose, Expl. Ps. 1.35.5 (CSEL 64:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-35-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 36
1.36.1CSEL 64:32
Est et alia traditio, quia sunt aquae de quibus prohibet nos bibere Hieremias dicens: quid tibi et uiae Aegypti, ut bibas aquam Geon? est et Tigris fluuius Assyrios praeterfluens, est et Euphrates in Babyloniam tendens, est et Phison, qui Latina interpretatione dicitur oris commutatio, circumiens terram
There is also another tradition: that there are waters from which Jeremiah forbids us to drink, saying: "What have you to do with the way of Egypt, to drink the water of Gihon?" There is also the river Tigris flowing past the Assyrians, there is the Euphrates stretching toward Babylonia, there is the Pishon too, which in Latin interpretation is called "change of mouth," going around the land
Jer 2:18 (quotation, high confidence) · Gen 2:11 (allusion, high confidence) · Gen 2:13 (allusion, medium confidence) · Gen 2:14 (allusion, high confidence)
Notes and citation
Summary: Another reading: the rivers of paradise also stand for waters to avoid.
- Jer 2:18 (the Greek has Gihon); Gen 2:10–14.
Cite (SBL): Ambrose, Expl. Ps. 1.36.1 (CSEL 64:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.36.2CSEL 64:32
Euilat, ubi est aurum, et aurum terrae illius bonum, et lapis carbunculus et lapis prassinus. merito os illic commutatur, ut non teneatur promissorum fides, sed sit in ore dolus, ubi est aurum bonum; auaritia enim fidem frangit nec tenet uerborum simplici-
of Havilah, where there is gold, and the gold of that land is good, and the carbuncle stone and the leek-green stone. Rightly is the mouth changed there, so that the faith of promises is not kept, but there is deceit in the mouth where there is good gold; for avarice breaks faith and does not keep the simplicity
Gen 2:11 (quotation, high confidence) · Gen 2:12 (quotation, high confidence)
Notes and citation
Summary: The Pishon, "change of mouth", flows where gold is: avarice makes men break their word.
- Gen 2:11–12 (Old Latin).
Notes on the original text
- Digital text corrected (digitization: c for o): dclus → dolus.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 1.36.2 (CSEL 64:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.36.3CSEL 64:32
tatem, ornamenta quoque pretiosa mentem animumque commutant, ut aliud in pectore, aliud in sermone sit. in illis ergo regionibus fluminum fuerunt Iudaei captiui abducti in Aegyptum et ad Assyrios et ad Babylonios, ubi super flumina Babylonis sedebant et flebant suae calamitatis aerumnam et, ut hic ipse propheta testa-
of words; precious ornaments, too, change the mind and spirit, so that there is one thing in the breast and another in speech. In those regions of the rivers, then, the Jews were led away captive to Egypt and to the Assyrians and to the Babylonians, where they sat by the rivers of Babylon and wept over the hardship of their calamity, and, as this same prophet testifies,
Ps 137:1 (136:1 LXX) (allusion, high confidence)
Notes and citation
Summary: The Jews were exiled to the lands of these rivers.
- Ps 137:1 [LXX 136:1].
Cite (SBL): Ambrose, Expl. Ps. 1.36.3 (CSEL 64:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.36.4CSEL 64:32
tur, illic suspenderunt organa sua et omnem deposuere laetitiam, ubi grauiora tolerarunt. denique reliquae decem tribus ad Assyrios ductae sunt, duae autem Iuda et Beniamin tamquam grauioris reae flagitii in Babyloniam transierunt. atrocius enim sacerdotis filia adultera quam ceterae puniuntur, quia sacerdotalis generis gratiam turpi obprobrio decolorauit.
there they hung up their instruments and laid aside all gladness, where they endured heavier things. In fact the other ten tribes were led to the Assyrians, but the two, Judah and Benjamin, as guilty of a graver crime, passed into Babylonia. For a priest's daughter who commits adultery is punished more severely than other women, because she has discolored the grace of the priestly race with foul disgrace.
Ps 137:2 (136:2 LXX) (allusion, high confidence) · 2 Kgs 17:6 (allusion, high confidence) · 2 Kgs 24:14 (allusion, medium confidence) · Lev 21:9 (allusion, high confidence)
Notes and citation
Summary: Judah and Benjamin, like an adulterous priest's daughter, were punished more heavily.
- Ps 137:2 [LXX 136:2]; 2 Kgs 17:6; 24:14–16; Lev 21:9 (where the offense is harlotry).
Cite (SBL): Ambrose, Expl. Ps. 1.36.4 (CSEL 64:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-36-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 37
1.37.1CSEL 64:32–33
Sicut illi ergo in temptationibus grauissimis fuerunt, ita multis temptationibus se saluator noster obiecit, ut nulla temptationis nostrae certamina praeteriret. plantatus ergo recte dicitur secus decursus horum fluminum, non in ipsis decursibus, ut finitimum, non demersum intellegas. fuit illi congressio prima carnis et sanguinis. denique ait: pater, transfer a me calicem istum; sed non quod ego uolo sed quod tu uis. fuit diuitiarum obiecta temptatio, cum omnia regna terrae ei inimicus offerret, si procidens dominus adoraret eum. habes duorum fluminum decursus Geon et Phison. fuit illi conluctatio aduersus principes mundi, fuit in ipsa passione certamen aduersus temptatores quos Persas Hebraea appellat interpretatio, qui falsa testimonia deferebant, aduersus eos qui dicebant descendat nunc de cruce, et credimus ei, quae diabolus suggerebat. habes Tigrin et Euphraten flumina.
So, just as they were in the gravest temptations, so our Savior exposed himself to many temptations, so as to pass over none of the contests of our temptation. Rightly, then, he is said to be planted beside the streams of these rivers, not in the streams themselves, so that you may understand him as bordering on them, not submerged. His first encounter was with flesh and blood; indeed he says: "Father, take this cup from me; yet not what I will but what you will." There was the temptation of riches set before him, when the enemy offered him all the kingdoms of the earth if the Lord would fall down and worship him. There you have the streams of two rivers, Gihon and Pishon. He had a struggle against the princes of the world; in the passion itself he had a contest against the tempters, whom the Hebrew interpretation calls "Persians," who brought false testimony, against those who said: "Let him come down now from the cross, and we will believe him," which the devil was suggesting. There you have the rivers Tigris and Euphrates.
Ps 1:3 (allusion, high confidence) · Heb 4:15 (echo, medium confidence) · Matt 26:39 (quotation, high confidence) · Matt 4:8 (allusion, high confidence) · Matt 4:9 (allusion, high confidence) · Matt 26:60 (allusion, high confidence) · Matt 27:42 (quotation, high confidence)
Notes and citation
Summary: Christ passed through four temptations, figured by the four rivers.
- Matt 26:39; Matt 4:8–9; Matt 26:59–60; Matt 27:42. The interpretation of "Persians" as "tempters" is from a list of Hebrew name meanings; uncertain.
Notes on the original text
- Digital text corrected (digitization: missing space): ait:pater → ait: pater.
Topics: Christology, Temptation
Cite (SBL): Ambrose, Expl. Ps. 1.37.1 (CSEL 64:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-37-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 38
1.38.1CSEL 64:33
Quadripertitum autem nobis certamen esse etiam apostolus conprehendit dicens quia non est nobis luctatio aduersus carnem et sanguinem, sed aduersus principatus et potestates, aduersus mundi huius rectores et tenebrarum, aduersus spiritalia nequitiae quae sunt in caelestibus. hi sunt fluuii qui de paradiso exeunt.
That our contest is fourfold the apostle also includes, saying that "our struggle is not against flesh and blood, but against principalities and powers, against the rulers of this world and of darkness, against the spiritual forces of wickedness which are in the heavenly places." These are the rivers that go out of paradise.
Eph 6:12 (quotation, high confidence) · Gen 2:10 (allusion, medium confidence)
Notes and citation
Summary: Paul's four foes in Eph 6:12 are the four rivers.
- Eph 6:12.
Notes on the original text
- Digital text corrected (digitization: words joined): nobisluctatio → nobis luctatio.
Cite (SBL): Ambrose, Expl. Ps. 1.38.1 (CSEL 64:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-38-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.38.2CSEL 64:33
unde puto quod is, qui in paradisum gestit redire, hos debeat transire decursus aquarum. quod non otiose expressit idem ipse sanctus propheta, demonstrans quod is, qui temptationes omnes subierit, deberi sibi iam paradisi requiem (speret). itaque sic ait: decursus aquarum descenderunt oculi mei.
Hence I think that he who longs to return to paradise must cross these streams of waters. Not idly did the same holy prophet express this, showing that he who has undergone all temptations may now hope that the rest of paradise is owed him. So he says: "My eyes have gone down streams of waters."
Ps 119:136 (118:136 LXX) (quotation, high confidence)
Notes and citation
Summary: To return to paradise one must cross these rivers of temptation.
- Ps 119:136 [LXX 118:136]. "May hope" (speret) is the editor's supplement.
Topics: Temptation
Cite (SBL): Ambrose, Expl. Ps. 1.38.2 (CSEL 64:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-38-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.38.3CSEL 64:33–34
sicut enim romphaea est in ingressu paradisi ignea, ut qui redit per ignem reuertatur, urat peccata sua, probet aurum suum, ita qui redit per hos decursus redit, meritoque dicunt sancti: transiuimus per ignem et aquam. de istis decursibus et Esaias dicit: si transeas per aquam, flumina non te concludent. quae flumina? audi dicentem Dauid de his qui festinabant ad paradisum: forsitan pertransisset anima nostra aquam intolerabilem.
For just as there is a fiery sword at the entrance of paradise, so that he who returns may return through fire, burn his sins and prove his gold, so he who returns returns through these streams; and rightly the saints say: "We passed through fire and water." Of these streams Isaiah also says: "If you pass through water, the rivers will not shut you in." What rivers? Hear David saying of those hastening to paradise: "Perhaps our soul would have passed through an unbearable water."
Gen 3:24 (allusion, high confidence) · 1 Cor 3:13 (allusion, medium confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Isa 43:2 (quotation, high confidence) · Ps 124:5 (123:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Return to paradise is through the fiery sword and through water.
- Gen 3:24; 1 Cor 3:13–15; Ps 66:12 [LXX 65:12]; Isa 43:2; Ps 124:5 [LXX 123:5].
Notes on the original text
- Digital text corrected (digitization: garbled spaced letters; digitization: spaced letters; digitization: stray hyphen): a q u a m → aquam; si ran sea s → si transeas; anima -nostra → anima nostra.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 1.38.3 (CSEL 64:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-38-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-38-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 39
1.39.1CSEL 64:34
Nonnulli de istis quattuor temptationibus etiam illud accipiunt: super aspidem et basiliscum ambulabis et conculcabis leonem et draconem, ut ambulauerit in incarnatione, conculcauerit in passione uel in traditione regni conculcet, quod patri tradet, cum omnem euacuauerit principatum. pulchre autem Aquilas τὸ μεταπεφυτευμένον dixit, hoc est transplantatum, eo quod primo sit plantatus in uirgine, postea transplantatus in paradisum, sicut dixit ad latronem: amen dico tibi, hodie mecum eris in paradiso.
Some also take of these four temptations the verse: "You will walk on the asp and the basilisk, and you will tread down the lion and the dragon": that he walked on them in the incarnation and trod them down in the passion, or will tread them down in the handing over of the kingdom, which he will hand over to the Father when he has abolished every principality. Aquila finely said "transplanted," because he was first planted in the virgin and afterwards transplanted into paradise, as he said to the thief: "Amen I say to you, today you will be with me in paradise."
Ps 91:13 (90:13 LXX) (quotation, high confidence) · 1 Cor 15:24 (allusion, high confidence) · Ps 1:3 (allusion, high confidence) · Luke 23:43 (quotation, high confidence)
Notes and citation
Summary: Aquila's "transplanted": Christ planted in the virgin, then transplanted into paradise.
- Ps 91:13 [LXX 90:13]; 1 Cor 15:24; Luke 23:43. Aquila's version of Ps 1:3 is cited from the Hexapla.
Notes on the original text
- Digital text corrected (digitization: Greek read as Latin letters): to [xercmefpvTevfievov → τὸ μεταπεφυτευμένον.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 1.39.1 (CSEL 64:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-39-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 40
1.40.1CSEL 64:34
Hoc lignum igitur fructum dabit in tempore suo. ligna terrena fructum non dare, sed ferre dicuntur, sed lignum uitae ac sapientiae dat fructum, hoc est largitur et donat. rursus illud occurrit: si lignum est sapientiae, cur in tempore dabit et non semper?, ne forte graue sit nobis hoc sentire de Christo. sed tu, qui legisti, quia dispensatorem fidelem et prudentem constituet dominus supra familiam suam, ut det illis in tempore tritici men-
This tree, then, will give its fruit in its season. Earthly trees are said not to give but to bear fruit; but the tree of life and of wisdom gives fruit, that is, bestows and grants it. Again the question arises: if it is the tree of wisdom, why will it give in season and not always? Lest perhaps it be hard for us to think this of Christ. But you who have read that "the Lord will set a faithful and prudent steward over his household, to give them their measure of wheat in season,"
Ps 1:3 (quotation, high confidence) · Luke 12:42 (quotation, high confidence) · Matt 24:45 (allusion, medium confidence)
Notes and citation
Summary: Christ gives fruit, and gives it in due season, like the faithful steward.
- Ps 1:3; Luke 12:42 (Matt 24:45), continued in 1.40.2.
Cite (SBL): Ambrose, Expl. Ps. 1.40.1 (CSEL 64:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-40-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.40.2CSEL 64:34–35
suram — in tempore utique, non semper —, turbari utique non debes. potest sapientia semper fructum dare, sed, quia sapientia est, debet sapienter dare, dispensare prudenter, si quando nos plenam mensuram aut mereamur aut possimus accipere. sicut hic extremum tempus fructum, ita et illic dabit fructum bonum indigentibus, ut resurrectionis eius consortium capere ac seruare possimus. nunc non possumus, in uitioso saeculo non sustinemus; hic enim corruptela est.
(in season, certainly, not always), you surely ought not to be troubled. Wisdom can always give fruit, but because it is wisdom it must give wisely and dispense prudently, if ever we either deserve or are able to receive the full measure. Just as here the last time gives fruit, so there too he will give good fruit to the needy, so that we may be able to take and keep a share in his resurrection. Now we cannot; in a vicious world we cannot bear it; for here there is corruption.
Luke 12:42 (quotation, high confidence)
Notes and citation
Summary: Christ gives fruit wisely, in due season: its fullness in the resurrection.
- "Here the last time gives fruit" is obscure in the Latin; translated literally.
Topics: Eschatology, Resurrection of the body
Cite (SBL): Ambrose, Expl. Ps. 1.40.2 (CSEL 64:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-40-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.40.3CSEL 64:35
et cauendum fuit, ne corrumperemus bonos fructus quos lignum uitae daret, quia nunc corrupti, illic autem incorrupti, quando et mortui, inquit, resurgent incorrupti et nos commutabimur. oportet enim corruptibile hoc induere incorruptelam et mortale hoc induere inmortalitatem. quid ergo proderat morituro accipere, quod ei mors habebat auferre? nouit ergo sapientia, quibus quando dare debeat, quae nec folium amittit ligni sui. et ideo, quis fructus sit sapientiae, quod folium, consideremus.
And care had to be taken that we should not corrupt the good fruits which the tree of life would give, because now we are corrupt, but there incorrupt, when, he says, "the dead too will rise incorrupt, and we shall be changed. For this corruptible must put on incorruption, and this mortal put on immortality." What good, then, would it have been to one about to die to receive what death would take from him? Wisdom knows, then, to whom and when it should give, and does not lose even the leaf of its tree. And so let us consider what the fruit of wisdom is and what the leaf.
1 Cor 15:52 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · Ps 1:3 (allusion, high confidence)
Notes and citation
Summary: The fruit is given in the resurrection, when we are incorruptible.
- 1 Cor 15:52–53.
Topics: Eschatology, Resurrection of the body
Cite (SBL): Ambrose, Expl. Ps. 1.40.3 (CSEL 64:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-40-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-40-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 1, chapter 41
1.41.1CSEL 64:35
Fructus interior est, folium, quo fructus uel a sole torrenti uel a frigore defendatur. fructus uidetur esse fides, pax, doctrinae excellentia, uerae cognitionis intentio, mysteriorum ratio. hos fructus bona uita custodit, mala, etiamsi percepit, amittit. peccatori autem dixit deus: quare tu enarras iustitias meas? in mysticis fructus est, in moralibus folium contemplatione mysteriorum caelestium.
The fruit is within; the leaf is that by which the fruit is protected from the scorching sun or the cold. The fruit seems to be faith, peace, excellence of doctrine, the pursuit of true knowledge, the understanding of the mysteries. A good life guards these fruits; a bad one loses them even if it has received them. For to the sinner God said: "Why do you recount my justices?" In the mystical things lies the fruit; in the moral things the leaf, by contemplation of the heavenly mysteries.
Ps 50:16 (49:16 LXX) (quotation, high confidence)
Notes and citation
Summary: The fruit is faith and the mysteries; the leaf is moral conduct that guards it.
- Ps 50:16 [LXX 49:16]. The last clause is compressed in the Latin.
Notes on the original text
- Digital text corrected (digitization: spaced letters): m e a s → meas.
Topics: Faith
Cite (SBL): Ambrose, Expl. Ps. 1.41.1 (CSEL 64:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-41-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
1.41.2CSEL 64:35
nam uirtutes sine fide folia sunt; uidentur uirere, sed prodesse non possunt, agitantur uento, quia non habent fundamentum. quanti gentiles habent misericordiam, habent sobrietatem, sed fructum non habent, quia fidem non habent! labuntur cito folia, ubi uentus flauerit. et aliqui Iudaei habent castimoniam, sedulitatem lectionis multam et diligentiam, sed sine fructu sunt, sed uersantur ut folia. haec forte sunt folia, quae saluator in illa ficu repperit, sed fructum non repperit.
For virtues without faith are leaves: they seem to be green but cannot profit; they are shaken by the wind, because they have no foundation. How many pagans have mercy and sobriety, but have no fruit, because they do not have faith! Leaves soon fall when the wind blows. And some Jews have chastity, much assiduity and diligence in reading, but they are without fruit; they turn about like leaves. These perhaps are the leaves which the Savior found on that fig tree, but he found no fruit.
Matt 21:19 (allusion, high confidence)
Notes and citation
Summary: Virtues without faith, among pagans or Jews, are leaves without fruit.
- Matt 21:19. Ambrose's judgment on pagans and Jews is translated as written.
Cite (SBL): Ambrose, Expl. Ps. 1.41.2 (CSEL 64:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/1-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/1-41-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.