Explanation of Twelve Psalms 35.4.1–35.27.1
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 35, chapter 4
35.4.1CSEL 64:52
De paupertate igitur et dolore domini idonea, ut arbitror, sanctorum protulimus testimonia, quorum alter uidit et dixit, alter est electus ut diceret. ipsorum igitur qui probati sunt de seruitute domini testimonia iterum proferamus, immo sua, quae de se ipse locutus est in utroque. audiamus ergo quid dicat: sic dicit dominus qui finxit me seruum ex utero sibi ad congregandum Iacob et Israel ad eum. aduer-
On the Lord's poverty and pain, then, we have brought forward, I think, fitting testimonies of the saints, of whom one saw and spoke, the other was chosen to speak. Let us bring forward again the testimonies of these approved men about the Lord's servitude, or rather his own, which he himself spoke of himself in both. Let us hear, then, what he says: "Thus says the Lord who formed me from the womb as his servant, to gather Jacob and Israel to him."
Isa 49:5 (quotation, high confidence)
Notes and citation
Summary: Isaiah 49 shows Christ formed as a servant to gather Israel.
- Isa 49:5. "One saw and spoke" (Isaiah), "the other was chosen to speak" (Paul).
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 35.4.1 (CSEL 64:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-4-1) · Report an error
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.
35.4.2CSEL 64:52
timus ergo, quod propter congregationem populi formam susceperit seruitutis. audi, Iudaee: et de gratia contumeliam fers et hoc ad perfidiam deriuas, propter quod magis credere debuisti. ad te uocandum uenit, et conuiciaris. ex utero seruum dixit. audi, Arriane, ex quo utero; paululum supra recurre: ex utero, inquit, matris meae uocauit dominus nomen meum. quod nomen eius sit, audiamus, quo eum pater uocauit: ecce uirgo in utero accipiet et pariet filium et
We note, then, that he took the form of a servant for the gathering of the people. Hear, O Jew: you turn even grace into insult and divert to faithlessness the very thing for which you ought rather to have believed. He came to call you, and you revile him. He said "servant from the womb." Hear, Arian, from what womb; run back a little above: "From the womb of my mother," he says, "the Lord called my name." Let us hear what his name is, by which the Father called him: "Behold, a virgin will conceive in the womb and bear a son, and
Isa 49:5 (allusion, high confidence) · Isa 49:1 (quotation, high confidence) · Isa 7:14 (quotation, high confidence) · Phil 2:7 (allusion, medium confidence)
Notes and citation
Summary: Christ is servant from his mother's womb, not by divine nature, against Jews and Arians.
- Isa 49:1, 5; Isa 7:14. The address to the Jew and the Arian is Ambrose's own.
Topics: Christology, Heresy, Arianism, Jews and Judaism
Cite (SBL): Ambrose, Expl. Ps. 35.4.2 (CSEL 64:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-4-2) · Report an error
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.
35.4.3CSEL 64:52
uocabitur nomen eius Emmanuel, quod interpretatur: nobiscum deus. quod enim aliud nisi filius dei nomen est Christi? accipe aliud. dixerat quidem et Gabriel ad Ioseph de Maria: pariet filium, et uocabis nomen eius Iesum. accipe dei uocem: et tu, Bethleem Iudaeae, non es minima inter principes Iuda;
his name will be called Emmanuel, which is interpreted: God with us." For what other name of Christ is there but Son of God? Take another. Gabriel indeed had said to Joseph of Mary: "She will bear a son, and you shall call his name Jesus." Take the voice of God: "And you, Bethlehem of Judea, are not least among the princes of Judah;
Isa 7:14 (quotation, high confidence) · Matt 1:23 (quotation, high confidence) · Matt 1:21 (quotation, high confidence) · Matt 2:6 (quotation, high confidence) · Mic 5:2 (allusion, high confidence)
Notes and citation
Summary: Emmanuel, Jesus, the ruler from Bethlehem: names of Christ.
- Isa 7:14 with Matt 1:23; Matt 1:21 (the angel who speaks to Joseph is not named in Matthew); Matt 2:6 (Mic 5:2).
Notes on the original text
- Digital text corrected (digitization: i for l; digitization: stray hyphen; digitization: words joined): Emmanuei → Emmanuel; nobis-cum → nobiscum; BethleemIudaeae → Bethleem Iudaeae.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 35.4.3 (CSEL 64:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-4-3) · Report an error
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.
35.4.4CSEL 64:52–53
ex te enim exiet princeps, qui regat populum meum. aduerte mysterium: ex utero uirginis idem et seruus exiuit et dominus, seruus ad operandum, dominus ad imperandum, ut regnum deo in hominum mentibus radicaret; uterque unus, non alter ex patre et alter ex uirgine, sed idem, qui ante saecula ex patre, ipse postea carnem suscepit ex uirgine. ideo ergo et seruus uocatur et dominus, propter nos seruus, sed unitate diuinae substantiae deus ex deo, princeps ex principe, aequalis ex aequali; neque enim degenerem genuit in quo se ipse conplacere memorauit.
for from you will come forth the prince who will rule my people." Note the mystery: from the virgin's womb the same one came forth both servant and Lord, servant to work, Lord to command, so as to root God's kingdom in men's minds; both one, not one from the Father and another from the virgin, but the same, who before the ages was from the Father, himself afterwards took flesh from the virgin. Therefore he is called both servant and Lord: servant for our sake, but by the unity of the divine substance God from God, prince from prince, equal from equal; for he did not beget a degenerate son, in whom he declared that he was well pleased.
Matt 2:6 (quotation, high confidence) · Matt 3:17 (allusion, high confidence)
Notes and citation
Summary: The one Christ is servant in the flesh and Lord, equal to the Father in substance.
- Matt 2:6; Matt 3:17. Anti-Arian formulation ("God from God ... equal from equal").
Topics: Christology, Trinity
Cite (SBL): Ambrose, Expl. Ps. 35.4.4 (CSEL 64:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-4-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-4-4) · Report an error
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 35, chapter 5
35.5.1CSEL 64:53
Magnum, inquit, tibi est uocari puerum meum, ut statuas tribus Iacob. seruat ubique suae uocabula dignitatis: magnus deus et magnus puer, nec in carne magnitudinis suae nomen amittit cuius magnitudinis nullus est finis. meritoque securus, cum in forma dei esset, ut apostolus dicit, non rapinam arbitratus est esse se aequalem deo, sed semet ipsum exinaniuit formam serui accipiens, in similitudinem hominum factus; et specie inuentus ut homo humiliauit semet ipsum factus oboediens usque ad mortem, mortem autem crucis.
"It is a great thing for you," he says, "to be called my servant, to raise up the tribes of Jacob." Everywhere he keeps the titles of his dignity: great God and great servant; nor does he lose the name of his greatness in the flesh, of whose greatness there is no end. And rightly secure, "being in the form of God," as the apostle says, "he did not think it robbery to be equal with God, but emptied himself, taking the form of a servant, made in the likeness of men; and found in appearance as a man he humbled himself, becoming obedient to death, even death on a cross."
Isa 49:6 (quotation, high confidence) · Ps 145:3 (144:3 LXX) (allusion, medium confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Phil 2:8 (quotation, high confidence)
Notes and citation
Summary: Even as servant Christ is great, as Philippians 2 shows.
- Isa 49:6 (Greek); Ps 145:3 [LXX 144:3]; Phil 2:6–8. Puer is "child" or "servant"; here "servant".
Notes on the original text
- Digital text corrected (digitization: o for us; digitization: words joined): magnitudinisnullusest → magnitudinis nullus est; ut apostolo dicit → ut apostolus dicit.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 35.5.1 (CSEL 64:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-5-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-5-1) · Report an error
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.
35.5.2CSEL 64:53–54
hic est ergo aequalis quasi dei filius, hic serui formam in carne suscepit, hic mortem gustauit, cuius magnitudo non habet finem, quia finis legis est Christus ad iustitiam omni credenti, ut in ipsum omnes credamus, hunc intimo adoremus affectu. bona seruitus quae omnes liberos fecit, bona seruitus quae nomen super omne nomen adquisiuit, bona humilitas quae fecit, ut in nomine eius omnes genu sinuent caelestium et terrestrium et infernorum et omnis lingua confiteatur, quoniam dominus Iesus in gloria est dei patris. in hunc ergo finem dirigitur hic psalmus, ut et nos serui simus ad iustitiam, non superbi ad arrogantiam; seruitus enim stipendium libertatis est, stipendium autem mortis arrogantia est. sed iam psalmi seriem adoriamur.
This one, then, is equal as the Son of God; this one took the form of a servant in the flesh; this one tasted death, whose greatness has no end, because "Christ is the end of the law for justice to everyone who believes," so that we may all believe in him and adore him with inmost love. Good servitude, which has made all free; good servitude, which has gained the name above every name; good humility, which brought it about that at his name every knee should bend, of things in heaven and on earth and under the earth, and every tongue confess that the Lord Jesus is in the glory of God the Father. To this end, then, this psalm is directed, that we too may be servants for justice, not proud unto arrogance; for servitude is the wage of freedom, but arrogance is the wage of death. But let us now take up the course of the psalm.
Rom 10:4 (quotation, high confidence) · Phil 2:9 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Phil 2:11 (quotation, high confidence) · Rom 6:18 (allusion, medium confidence) · Rom 6:23 (echo, low confidence) · Heb 2:9 (echo, low confidence)
Notes and citation
Summary: Christ's servitude freed all and won the name above every name.
- Rom 10:4; Phil 2:9–11; Rom 6:18, 23. The psalm title "to the end" is linked to Christ "the end of the law".
Notes on the original text
- Digital text corrected (digitization: 1 for l; digitization: m for in): m carne → in carne; 1egis → legis.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 35.5.2 (CSEL 64:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-5-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-5-2) · Report an error
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 35, chapter 6
35.6.1CSEL 64:54
Dixit iniustus, ut delinquat sibi. quid dixerit non expressit, et ideo sic intellegendum arbitror, quia, quicquid dicit iniustus, peccatum est. omnis enim iniustitia peccatum, quoniam, ubi organum uitiosum, quomodo potest cantus non esse uitiosus? degeneris materiae decolor partus est. quicquid ergo loquitur iniustus, iniquitas est, quae in suum refertur auctorem
"The unjust man said that he would sin against himself." What he said is not expressed, and so I think it must be understood thus: that whatever the unjust man says is sin. For all injustice is sin; since, where the instrument is faulty, how can the song not be faulty? The offspring of degenerate matter is discolored. Whatever the unjust man speaks, then, is iniquity, which falls back on its own author,
Ps 36:1 (35:2 LXX) (quotation, high confidence) · 1 John 5:17 (allusion, medium confidence)
Notes and citation
Summary: Whatever the unjust man says is sin, and recoils on himself.
- Ps 36:1 [LXX 35:2] in Ambrose's Latin ("dixit iniustus ut delinquat sibi").
Cite (SBL): Ambrose, Expl. Ps. 35.6.1 (CSEL 64:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-6-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-6-1) · Report an error
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.
35.6.2CSEL 64:54
sicut uiperae partus, qui primo suam scindit parentem, ut frequens sermo est; sibi ergo delinquit. nihil hac sententia sublimius dictum arbitror; in illis, qui sibi sapientiam saeculi uindicarunt, nihil tale legi, nihil tale cognoui. nec mirum, quandoquidem illi humano ingenio locuti sunt, hoc infudit spiritus dei, spiritus ueritatis, quia iniustus sibi delinquat, sibi generet uulnera, se ipse confodiat. nam sicut spinae nascuntur in manu ebriosi, ut scriptura
like the offspring of the viper, which first tears open its own mother, as the common saying is; so he sins against himself. I think nothing more sublime has been said than this sentence; among those who have claimed for themselves the wisdom of the world I have read nothing like it, known nothing like it. No wonder, since they spoke by human ingenuity, while this the Spirit of God poured in, the Spirit of truth: that the unjust man sins against himself, begets wounds for himself, stabs himself. For just as thorns grow in the hand of a drunkard, as Scripture
Prov 26:9 (allusion, high confidence)
Notes and citation
Summary: Like the viper's brood, the unjust man's sin wounds himself.
- The viper's young were believed to eat their way out of the mother (a common ancient belief). Prov 26:9, continued in 35.6.3.
Cite (SBL): Ambrose, Expl. Ps. 35.6.2 (CSEL 64:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-6-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-6-2) · Report an error
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.
35.6.3CSEL 64:54
asserit, ita et in iniusti sermone nascuntur quae conpungant loquentem. loquitur iniustus et interior eius conscientia uulneratur, quia in omni sermone quem loquitur non est fraudis immunis. cuius enim grauior est poena quam propria, cum pro omni sermone det poenas? serpens aliis infundit uenenum, iniustus sibi; in eum enim refunditur quicquid effuderit. iniustus igitur et aliis inutilis et sibi noxius, iusti autem uita fructuosa aliis et sibi dulcis; dicit enim Salomon: fili, si sapiens eris tibi, sapiens eris et proximis; si autem malus euaseris, solus hauries mala.
asserts, so too in the unjust man's speech grow things that prick the speaker. The unjust man speaks and his inner conscience is wounded, because in every word he speaks he is not free of fraud. For whose punishment is heavier than one's own, when he pays the penalty for every word? A serpent pours its venom into others, the unjust man into himself; for whatever he pours out flows back on him. The unjust man, then, is both useless to others and harmful to himself; but the just man's life is fruitful to others and sweet to himself; for Solomon says: "Son, if you are wise for yourself, you will be wise for your neighbors too; but if you turn out evil, you alone will drain the evils."
Prov 26:9 (allusion, high confidence) · Matt 12:36 (allusion, medium confidence) · Prov 9:12 (quotation, high confidence)
Notes and citation
Summary: The unjust harm themselves; the just benefit others and themselves.
- Prov 26:9; Prov 9:12 (Greek form).
Notes on the original text
- Digital text corrected (digitization: m for in, n for ri): mtenor → interior.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 35.6.3 (CSEL 64:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-6-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-6-3) · Report an error
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 35, chapter 7
35.7.1CSEL 64:54–55
Aduertimus ergo, quia iustitia aliis est potius nata quam sibi; commune commodum, non suum spectat et alienum bonum pro suo ducit emolumento. beata et praeclara iustitia, cuius bonum omnibus proficit; ex uno plerumque proficiscitur atque ad omnes peruenit. iustus Dauid, qui parcebat inimico et malebat innocentiam suam quam uitam tueri, ne malo publico uindicaretur atque appetendi principis in malis quoque causis aliis exemplum ederet, cum ipse uindictam de insidiatore sumpsisset.
We note, then, that justice is born rather for others than for itself; it looks to the common advantage, not its own, and counts another's good as its own gain. Blessed and glorious justice, whose good profits all; it often sets out from one and reaches all. Just was David, who spared his enemy and preferred to guard his innocence rather than his life, lest he be avenged to the public harm, and, by seeking the king's life, give others an example even in bad causes, had he himself taken vengeance on the one who lay in wait for him.
1 Sam 24:6 (allusion, high confidence) · 1 Sam 26:9 (allusion, high confidence)
Notes and citation
Summary: Justice serves the common good, as David showed in sparing Saul.
- 1 Sam 24; 26. The idea that justice looks to others' good is a commonplace of ancient ethics (compare Cicero, Off. 1.20).
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 35.7.1 (CSEL 64:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-7-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-7-1) · Report an error
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.
35.7.2CSEL 64:55
iustus Abel, qui de ouibus suis, quas ei dominus dederat, primitias domino putauerit offerendas, et ideo plus placuit deo, quia moram non fecit, deuotionem probauit. sed hoc impius ferre non potuit iustitiae praeuaricator, radix iniquitatis, et ideo fratrem occidit, quia hostia eius deo magis quam oblatio sua fuerat comprobata. sed ille occisus deo loquebatur in uoce sanguinis sui, hic uiuus a facie domini repellebatur et, cum adhuc a domino poena cessaret, torquebat eum suorum conscientia peccatorum.
Just was Abel, who thought that the firstfruits of his sheep, which the Lord had given him, should be offered to the Lord, and so pleased God more, because he made no delay and proved his devotion. But this the ungodly man could not bear, the violator of justice, the root of iniquity, and so he killed his brother, because his brother's victim had been approved by God more than his own offering. But Abel, slain, spoke to God in the voice of his blood; Cain, alive, was driven from the face of the Lord, and, while punishment from the Lord was still held back, the conscience of his sins tormented him.
Gen 4:4 (allusion, high confidence) · Gen 4:8 (allusion, high confidence) · Gen 4:10 (allusion, high confidence) · Gen 4:14 (allusion, high confidence) · Heb 11:4 (allusion, medium confidence) · Heb 12:24 (allusion, medium confidence)
Notes and citation
Summary: Abel was just; Cain, the unjust, was tormented by his own conscience.
- Gen 4:4–14; Heb 11:4; 12:24.
Topics: Conscience
Cite (SBL): Ambrose, Expl. Ps. 35.7.2 (CSEL 64:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-7-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-7-2) · Report an error
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.
35.7.3CSEL 64:55
latebat miser tremens et timens et, cum adhuc percussor deesset, ipsa sese iniusti uita cruciabat. acceperat signum, ne eum aliquis occideret, non ut uitae suauitate frueretur, sed ne mors auferret aerumnam percussorem suum cotidie timendo pateretur. meruerat quidem ut percussor inhiberetur, sed sine ulla intermissione ipse sibi suus carnifex erat, ipse percussor.
The wretch lay hidden, trembling and fearing, and, while there was still no one to strike him, the unjust man's very life tormented itself. He had received a sign, so that no one should kill him, not that he might enjoy the sweetness of life, but so that death should not take away his misery, and that he might suffer by fearing his slayer daily. He had indeed deserved that the slayer be held back; but without any respite he was his own executioner, his own slayer.
Gen 4:15 (allusion, high confidence) · Gen 4:14 (allusion, high confidence)
Notes and citation
Summary: Cain's mark preserved him to suffer his own fear.
- Gen 4:15. The construction around "misery" is loose in the Latin; translated by sense.
Notes on the original text
- Digital text corrected (digitization: p for s): percusporem → percussorem.
Cite (SBL): Ambrose, Expl. Ps. 35.7.3 (CSEL 64:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-7-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-7-3) · Report an error
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 35, chapter 8
35.8.1CSEL 64:55
Quae poena maior quam timere quod uitare non possis nec quod timueris euadere? unde praeclare Dauid exprimens conuentionem grauissimam conscientiae peccatricis ait: quoniam iniquitatem meam ego agnosco et delictum meum contra me est semper. offunditur enim nobis ultrix nostri imago peccati nec quietum reum suum esse permittit inferens miseram seruitutem atque in sua uincula trahit, ut enodare se non queat, quoniam uolens ipse se uendidit, cui liberum erat delictorum aera non capere et libertatem innocentiae reseruare.
What punishment is greater than to fear what you cannot avoid, and not to escape what you have feared? Hence David, describing excellently the very heavy confrontation of a sinning conscience, says: "For I acknowledge my iniquity, and my offense is always against me." For the avenging image of our sin is spread before us and does not allow its defendant to be at peace, bringing on wretched slavery and dragging him into its chains, so that he cannot untie himself, since he sold himself willingly, who was free not to take on the debt of offenses and to keep the freedom of innocence.
Ps 51:3 (50:5 LXX) (quotation, high confidence) · Rom 7:14 (echo, low confidence)
Notes and citation
Summary: A guilty conscience is the heaviest punishment and a self-chosen slavery.
- Ps 51:3 [LXX 50:5], with "against me" for "before me".
Notes on the original text
- Digital text corrected (digitization: stray point): .Quae poena → Quae poena.
Topics: Ethics, Conscience
Cite (SBL): Ambrose, Expl. Ps. 35.8.1 (CSEL 64:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-8-1) · Report an error
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.
35.8.2CSEL 64:55–56
itaque dum oramus, peccatum offunditur, ubi somnus sensum corporis relaxauerit, peccatum recurrit. semper nobis error noster tamquam malus exactor occurrit uel tamquam inprobus faenerator conueniens debitorem.
So while we pray, sin spreads itself before us; when sleep has relaxed the body's senses, sin comes back. Our error always meets us like a harsh tax-collector or like a wicked moneylender accosting his debtor.
Notes and citation
Summary: Sin haunts us in prayer and in sleep like a creditor.
Cite (SBL): Ambrose, Expl. Ps. 35.8.2 (CSEL 64:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-8-2) · Report an error
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.
35.8.3CSEL 64:56
unde dominus ait: qui facit peccatum seruus est peccati. sed iustus nouit, quemadmodum peccatorum suorum uincula dissoluat, nec expectat accusatorem, sed praeuenit, ut confitendo suum alleuet omne delictum, ne habeat quod aduersarius criminetur. ideoque scriptura tibi dicit: iustus in principio sermonis accusator est sui; uocem enim eripit aduersario et quasi dentes quosdam para-
Hence the Lord says: "He who commits sin is the slave of sin." But the just man knows how to loosen the chains of his sins, and does not wait for an accuser but forestalls him, so as to lighten every offense by confessing it, lest the adversary have anything to charge. And so Scripture says to you: "The just man is his own accuser at the beginning of his speech"; for he snatches the voice from the adversary and, as it were, breaks the teeth
John 8:34 (quotation, high confidence) · Prov 18:17 (quotation, high confidence)
Notes and citation
Summary: The just man frees himself by confessing before he is accused.
- John 8:34; Prov 18:17 (Old Latin).
Cite (SBL): Ambrose, Expl. Ps. 35.8.3 (CSEL 64:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-8-3) · Report an error
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.
35.8.4CSEL 64:56
tos ad praedam criminationis infestae peccatorum suorum confessione constringit. dixit Iudas Scarioth, ut delinqueret sibi — quid dixit? —: quem osculatus fuero ipse est; tenete eum. hoc dixit et se ipse proprio ore egit in mortem. quantos putamus in ipso fuisse tortores, ut sibi ipse tam grauis poenae exactor incumberet et semet ipse laqueo strangularet!
of hostile accusation, bent on prey, by the confession of his sins. Judas Iscariot said, so as to sin against himself (what did he say?): "Whomever I kiss, he is the one; seize him." This he said, and drove himself to death with his own mouth. How many torturers do we think were in him, that he should press upon himself as the exactor of so heavy a penalty and strangle himself with a noose!
Prov 18:17 (allusion, medium confidence) · Matt 26:48 (quotation, high confidence) · Matt 27:5 (allusion, high confidence)
Notes and citation
Summary: Judas's words of betrayal were sin against himself and drove him to death.
- Matt 26:48; 27:5.
Notes on the original text
- Digital text corrected (digitization: l for I; digitization: stray bracket): ludas → Iudas; hoc ( dixit → hoc dixit.
Cite (SBL): Ambrose, Expl. Ps. 35.8.4 (CSEL 64:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-8-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-8-4) · Report an error
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 35, chapter 9
35.9.1CSEL 64:56
Dixit iniustus et deliquit sibi; locutus est iustus: ecce ego pastor male feci, et grex iste quid fecit? et remissum est omne peccatum. dixit ergo iustus et sibi profuit. dixit Cain: numquid ego custos sum fratris mei? et sibi ipse mentitus est. dixit Ananias omne se uenditi sui ruris pretium pertulisse et mentitus est sibi, qui potuit minus offerre sine fraude. ideoque praeclare ait: et mentita est iniquitas sibi. sibi enim ante mentitur, cum suum mentitur exitium, sibi delinquit, qui sibi innocentiae eripit suauitatem.
The unjust man spoke and sinned against himself; the just man spoke: "Behold, I the shepherd have done wrong, and this flock, what has it done?" And all the sin was forgiven. So the just man spoke and profited himself. Cain said: "Am I my brother's keeper?" and lied to himself. Ananias said he had brought the whole price of the field he sold, and lied to himself, who could have offered less without fraud. So it is excellently said: "And iniquity lied to itself." For it lies first to itself when it lies about its own ruin; it sins against itself which snatches from itself the sweetness of innocence.
2 Sam 24:17 (quotation, high confidence) · Gen 4:9 (quotation, high confidence) · Acts 5:2 (allusion, high confidence) · Acts 5:4 (allusion, high confidence) · Ps 27:12 (26:12 LXX) (quotation, high confidence)
Notes and citation
Summary: David's confession helped him; Cain's and Ananias's lies were lies to themselves.
- 2 Sam 24:17; Gen 4:9; Acts 5:1–4; Ps 27:12 [LXX 26:12].
Notes on the original text
- Digital text corrected (digitization: f for t, words joined): efmentita → et mentita.
Cite (SBL): Ambrose, Expl. Ps. 35.9.1 (CSEL 64:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-9-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-9-1) · Report an error
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.
35.9.2CSEL 64:56–57
qui enim puritate et simplicitate pectoris dulcior fructus, qui cibus suauior quam is, quem animus bene sibi conscii et mens innocentis epulatur? at uero iniquitas uelut quodam plumbeo talento, ut scriptura testificatur, conscientiam grauat, meritoque Dauid ait: sicut onus graue grauatae sunt super me, et Salomon: sicut uua acerba dentibus et fumus oculis, ita iniquitas omnibus utentibus ea.
For what fruit is sweeter than purity and simplicity of heart, what food more delightful than that on which a soul with a good conscience and the mind of an innocent man feasts? But iniquity, as with a talent of lead, as Scripture testifies, weighs down the conscience; and rightly David says: "Like a heavy burden they have weighed upon me," and Solomon: "As a sour grape to the teeth and smoke to the eyes, so is iniquity to all who use it."
Zech 5:7 (allusion, high confidence) · Ps 38:4 (37:5 LXX) (quotation, high confidence) · Prov 10:26 (quotation, high confidence)
Notes and citation
Summary: Innocence is sweet; iniquity weighs the conscience down like lead.
- Zech 5:7; Ps 38:4 [LXX 37:5]; Prov 10:26 (Greek form).
Topics: Conscience
Cite (SBL): Ambrose, Expl. Ps. 35.9.2 (CSEL 64:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-9-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-9-2) · Report an error
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.
35.9.3CSEL 64:57
grauis poena quae cibum impedit, aspectum obducit et, quod est amplius, oculis mentis internae tenebrosam offundit caliginem, ut, quod uerum est, uidere non possit iniustus. ideoque delinquit sibi qui sibi quae pretiosa sunt eripit.
A heavy punishment, which hinders food, clouds the sight and, what is more, pours dark mist over the eyes of the inner mind, so that the unjust man cannot see what is true. So he sins against himself who snatches from himself what is precious.
Prov 10:26 (allusion, medium confidence)
Notes and citation
Summary: Iniquity blinds the inner eye.
Cite (SBL): Ambrose, Expl. Ps. 35.9.3 (CSEL 64:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-9-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-9-3) · Report an error
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 35, chapter 10
35.10.1CSEL 64:57
Dicit ergo iniustus, ut delinquat sibi, iustus autem loquitur, ut et aliis et sibi prosit; ille loquitur ad perniciem, hic loquitur ad salutem. de iustis uero et fidelibus dictum est: corde creditur ad iustitiam, ore autem confessio fit ad salutem. illius lingua uulnerat, lingua autem prudentum sanat.
So the unjust man speaks so as to sin against himself, but the just man speaks so as to profit both others and himself; the one speaks to ruin, the other to salvation. Of the just and faithful it is said: "With the heart one believes unto justice, and with the mouth confession is made unto salvation." The tongue of the one wounds, but the tongue of the prudent heals.
Ps 36:1 (35:2 LXX) (allusion, high confidence) · Rom 10:10 (quotation, high confidence) · Prov 12:18 (allusion, high confidence)
Notes and citation
Summary: The just man's speech saves; the unjust man's wounds.
- Rom 10:10; Prov 12:18.
Notes on the original text
- Digital text corrected (digitization: split word; digitization: words joined): hicloquitur → hic loquitur; fidelib is → fidelibus; cre ditur → creditur.
Cite (SBL): Ambrose, Expl. Ps. 35.10.1 (CSEL 64:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-10-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-10-1) · Report an error
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.
35.10.2CSEL 64:57
unde cum expostularet Dauid cum rege Saul, quod oblitus beneficii salutis ingratus eum persequeretur ad mortem a quo totiens iam uideret se esse seruatum, et uitam eius appeteret qui uitam suam pro regis salute periculis obtulisset, ait sibi fructum non perire iustitiae, qui insidiatorem suum in manus suas a domino sibi traditum non peremisset. ab iniustis iniquitas prodiuit, uenenum a serpentibus effusum est; uenenum et iniquitatis arma perierunt.
Hence when David remonstrated with King Saul that, forgetful of the kindness of his own safety, he ungratefully pursued to death the man by whom he saw he had so often been saved, and sought the life of one who had offered his own life to dangers for the king's safety, he said that the fruit of justice was not lost to him, who had not killed the man lying in wait for him when the Lord delivered him into his hands. From the unjust iniquity came forth, venom was poured out by serpents; the venom and the weapons of iniquity perished.
1 Sam 24:10 (allusion, high confidence) · 1 Sam 24:17 (allusion, high confidence) · 1 Sam 26:23 (allusion, high confidence) · 1 Sam 26:24 (allusion, medium confidence)
Notes and citation
Summary: David's just speech to Saul bore fruit; the unjust man's venom came to nothing.
- 1 Sam 24:9–19; 26:18–24.
Cite (SBL): Ambrose, Expl. Ps. 35.10.2 (CSEL 64:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-10-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-10-2) · Report an error
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 35, chapter 11
35.11.1CSEL 64:57–58
Ideo scriptum est: dixit iniustus, ut delinquat sibi. quid dixit? ponam thronum meum super nubes et ero similis altissimo. effectum non habent uerba, sed peccatum habent; inanis quidem pompa iactantiae, sed superbiae spiritu criminosus non timet conuicio maiestatem uiolare diuinam. etenim si ullus dei timor eius inesset affectui, non in conspectu dei plena doli gerenda sibi ausu temerario credidisset, quasi deus non possit occulta cognoscere qui scrutator est intimorum.
So it is written: "The unjust man said that he would sin against himself." What did he say? "I will set my throne above the clouds and I will be like the Most High." The words have no effect, but they have sin; it is indeed an empty display of boasting, but the criminal, in a spirit of pride, does not fear to violate the divine majesty with insult. For if any fear of God were in his heart, he would not with rash daring have thought he could do deeds full of deceit in God's sight, as though God, who is the searcher of inmost things, could not know hidden things.
Ps 36:1 (35:2 LXX) (quotation, high confidence) · Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · Ps 36:2 (35:3 LXX) (allusion, high confidence) · Jer 17:10 (echo, low confidence)
Notes and citation
Summary: The unjust man's word is like the devil's boast; he lacks the fear of God.
- Isa 14:13–14 (the boast of the king of Babylon, applied to the devil); Ps 36:1–2 [LXX 35:2–3].
Notes on the original text
- Digital text corrected (digitization: words joined): cognoscerequi → cognoscere qui.
Cite (SBL): Ambrose, Expl. Ps. 35.11.1 (CSEL 64:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-11-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-11-1) · Report an error
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.
35.11.2CSEL 64:58
spectat omnia deus; nihil est quod eum praetereat, nemo qui fallat, cui omnia praesentia quae futura sunt et manifesta quae latent. etenim si sol iste mundanus clausis plerumque domiciliorum habitaculis suum lumen interserit, quanto magis deus summus aeternus etiam secreta penetralia mentis humanae atque omne angelorum consilium scientia sua scrutatur et praeuenit! quid ergo aliud agit iniustus nisi ut iniquitatem sibi quaerat et odium?
God sees all things; there is nothing that escapes him, no one who deceives him, to whom all things to come are present and things hidden manifest. For if this worldly sun often slips its light into closed rooms of houses, how much more does God, supreme and eternal, search and anticipate with his knowledge even the secret recesses of the human mind and every counsel of the angels! What else, then, does the unjust man do but seek iniquity and hatred for himself?
Heb 4:13 (echo, medium confidence)
Notes and citation
Summary: God sees even the secret recesses of the mind.
- Compare Sir 23:19–20 ("the eyes of the Lord are ten thousand times brighter than the sun").
Extrabiblical texts: Sir 23:19 (Sirach [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Expl. Ps. 35.11.2 (CSEL 64:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-11-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-11-2) · Report an error
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 35, chapter 12
35.12.1CSEL 64:58
Sic enim scriptum est: non est timor dei ante oculos eius, quoniam dolose egit in conspectu eius, ut inueniret iniquitatem suam et odium. quid est inueniret? omnis enim qui quaerit inuenit; ergo si malum quaeritur, quaeritur ut inueniatur. sed quemadmodum laudabilis est ille qui bonum quod quaesiuit inuenit, ita inueniabilis qui laborauit, ut malum quod quaesierat inueniret; bonis rebus, non flagitiis atque criminibus laborem nostrum nos oportet inpendere. quid igitur nisi summae stultitiae atque dementiae est odium quaerere, iniquitatem malis artibus inuenire, quam bonus nemo quaesiuit?
For thus it is written: "There is no fear of God before his eyes, for he acted deceitfully in his sight, so as to find his iniquity and hatred." What is "to find"? For everyone who seeks finds; so if evil is sought, it is sought in order to be found. But just as he is praiseworthy who has found the good he sought, so he is blameworthy who has toiled to find the evil he sought; we ought to spend our labor on good things, not on shameful deeds and crimes. What, then, is it but the height of folly and madness to seek hatred and to find by evil arts iniquity, which no good man has sought?
Ps 36:1 (35:2 LXX) (quotation, high confidence) · Ps 36:2 (35:3 LXX) (quotation, high confidence) · Matt 7:8 (quotation, high confidence)
Notes and citation
Summary: The unjust man labors to find iniquity and hatred.
- Ps 36:1–2 [LXX 35:2–3]; Matt 7:8. "Blameworthy" renders the transmitted inueniabilis, which makes no sense as it stands (perhaps for inlaudabilis); by sense.
Notes on the original text
- Digital text corrected (digitization: repeated letter; digitization: split word): dolose e egit → dolose egit; inuenir et → inueniret.
Cite (SBL): Ambrose, Expl. Ps. 35.12.1 (CSEL 64:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-12-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-12-1) · Report an error
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 35, chapter 13
35.13.1CSEL 64:58
Quomodo igitur improbi iniquitatem suam et odium quaerant, consideremus. nempe Herodias erat tetrarchae Philippi legitimo conexa coniugio, regiae abundans opibus potestatis. quae Herodem Romam adusque tendentem quasi germanum mariti hospi-
Let us consider, then, how the wicked seek their iniquity and hatred. Herodias, indeed, was joined in lawful marriage to the tetrarch Philip, abounding in the wealth of royal power. She received Herod, on his way to Rome, as her husband's brother, by the right of hospitality
Mark 6:17 (allusion, high confidence) · Matt 14:3 (allusion, high confidence)
Notes and citation
Summary: Herodias, lawfully married to Philip, received Herod as a guest.
- Mark 6:17; Matt 14:3. Ambrose calls Herodias's first husband "the tetrarch Philip" (following the Gospels' "Philip"); Josephus (Ant. 18.109–110, 136) names him Herod and places Antipas's visit on a journey to Rome.
Extrabiblical texts: Josephus, Ant. 18.110 (Josephus (works); allusion)
Topics: Divorce and remarriage
Cite (SBL): Ambrose, Expl. Ps. 35.13.1 (CSEL 64:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-13-1) · Report an error
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.
35.13.2CSEL 64:58–59
tii et affinitatis iure suscepit, cum quo peccata sua copulans non multo post relicto uiro consortii sui iura mutauit. nonne ea quaesiuit iniquitatem et odium, quae coniugium deseruit, ut inueniret adulterium? et quia sanctus Baptista nuptias inlicitas constanter increpuit, dicens Herodi: non licet tibi eam uxorem habere, quae maritum contra legem reliquit et fratri mariti quasi ex lege conuenit, commota est adultera, ut eum uellet occidere. sed cognito, quod Herodem ad necem iusti non facile posset inflectere, excogitauit, qua uia istud efficeret.
and kinship; joining her sins with his, not long after she left her husband and changed the rights of her partnership. Did she not seek iniquity and hatred, who deserted her marriage so as to find adultery? And because the holy Baptist steadfastly rebuked the unlawful wedding, saying to Herod: "It is not lawful for you to have her as wife," who had left her husband against the law and came together with her husband's brother as though by law, the adulteress was enraged so that she wanted to kill him. But knowing that she could not easily bend Herod to the killing of the just man, she devised a way to bring it about.
Mark 6:18 (quotation, high confidence) · Mark 6:19 (allusion, high confidence) · Matt 14:4 (quotation, high confidence) · Lev 18:16 (allusion, medium confidence)
Notes and citation
Summary: Herodias left her husband for his brother; John called the union unlawful, and she sought his death.
- Mark 6:18–19; Matt 14:4. Ambrose calls her leaving her husband and marrying his brother "adultery" and "against the law" (Lev 18:16; 20:21); translated as written.
Topics: Divorce and remarriage, Marriage
Cite (SBL): Ambrose, Expl. Ps. 35.13.2 (CSEL 64:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-13-2) · Report an error
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.
35.13.3CSEL 64:59
natalis erat Herodis, quem luxu nimio, ut plerisque regibus mos est, celebrare consueuerat. adornauit filiam, ut in conuiuio regis pignus regale saltaret. et cum placuisset Herodi, quod displiceret patruo, obtulit ei, ut quod uellet praemium pro saltationis obprobrio postularet. matrem illa consuluit, cuius inpulsu caput Baptistae poposcit.
It was Herod's birthday, which he was accustomed to celebrate with excessive luxury, as is the custom of most kings. She adorned her daughter to dance at the king's banquet, a royal child. And when she had pleased Herod, though it should have displeased him as her uncle, he offered her to ask whatever reward she wished for the disgrace of her dancing. She consulted her mother, at whose urging she asked for the head of the Baptist.
Mark 6:21 (allusion, high confidence) · Mark 6:22 (allusion, high confidence) · Mark 6:24 (allusion, high confidence) · Matt 14:8 (allusion, high confidence)
Notes and citation
Summary: At Herod's birthday Herodias's daughter danced and, prompted by her mother, asked for John's head.
- Mark 6:21–24; Matt 14:6–8.
Cite (SBL): Ambrose, Expl. Ps. 35.13.3 (CSEL 64:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-13-3) · Report an error
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.
35.13.4CSEL 64:59
uictus Herodes, quia sacramento se constrinxerat daturum quicquid neptis propria petisset, iussit occidi Iohannem et caput eius afferri. quod allatum puellae dedit et illa matri suae pertulit. uerum est ergo, quod iniquitas et odium requirantur, quandoquidem ea mulier, quod facili petitione impetrare non poterat, prauis artibus excogitatae fraudis elicuit.
Herod, overcome because he had bound himself by an oath to give whatever his own niece asked, ordered John to be killed and his head brought. When it was brought he gave it to the girl, and she carried it to her mother. It is true, then, that iniquity and hatred are sought, since that woman drew out by the wicked arts of a fraud she devised what she could not obtain by a simple request.
Mark 6:26 (allusion, high confidence) · Mark 6:27 (allusion, high confidence) · Mark 6:28 (allusion, high confidence) · Matt 14:11 (allusion, high confidence)
Notes and citation
Summary: Herod, bound by his oath, had John beheaded.
- Mark 6:26–28; Matt 14:9–11.
Notes on the original text
- Digital text corrected (digitization: OCR letter slips): constnnxerat → constrinxerat.
Topics: Martyrdom
Cite (SBL): Ambrose, Expl. Ps. 35.13.4 (CSEL 64:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-13-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-13-4) · Report an error
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 35, chapter 14
35.14.1CSEL 64:59
Quid de Iuda proditore loquar, qui quaesiuit auaritiam et inuenit sacrilegium dicens: quid mihi dabitis, et ego eum uobis tradam?, nec expletus pauperum spoliis ad plenitudinem criminum grauissimorum crimina serendo peruenit pia miscens caritatis sacramenta flagitiis, cum diceret: quem osculatus fuero ipse est; tenete eum, uere ut de eo dictum dubitari non queat: uerba oris eius iniquitas et dolus. oscula labiis ferebat, offundebat uenena pectoribus; meditabatur acerba supplicia, gratiae pignus afferebat.
What shall I say of Judas the betrayer, who sought avarice and found sacrilege, saying: "What will you give me, and I will hand him over to you?" and, not satisfied with the spoils of the poor, reached the fullness of the gravest crimes by sowing crimes, mixing the holy pledges of love with shameful deeds when he said: "Whomever I kiss, he is the one; seize him," so that it cannot be doubted that it was truly said of him: "The words of his mouth are iniquity and deceit." He brought kisses with his lips, poured poison into hearts; he was planning bitter tortures and brought the pledge of grace.
Matt 26:15 (quotation, high confidence) · John 12:6 (allusion, high confidence) · Matt 26:48 (quotation, high confidence) · Ps 36:3 (35:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Judas sought money and found sacrilege, betraying with a kiss.
- Matt 26:15; John 12:6; Matt 26:48; Ps 36:3 [LXX 35:4].
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: stray letters): e u m → eum; dolus us? → dolus..
Cite (SBL): Ambrose, Expl. Ps. 35.14.1 (CSEL 64:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-14-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-14-1) · Report an error
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 35, chapter 15
35.15.1CSEL 64:59–60
Bene de eo propheta addi fecit: noluit intellegere, ut bene ageret; non enim per naturam deliquit, sed per uoluntatem. denique apostolus erat, audiebat cotidie diuina mandata, discebat caeleste mysterium, potuit intellegere ut bene ageret, si noluisset. uidebat sanari paralyticos, caecis refundi lumen, mortuos resuscitari;
Well did the prophet add of him: "He would not understand, so as to do good"; for he sinned not by nature but by will. Indeed he was an apostle, heard daily the divine commands, learned the heavenly mystery; he could have understood so as to do good, had he not refused. He saw paralytics healed, light restored to the blind, the dead raised;
Ps 36:3 (35:4 LXX) (quotation, high confidence) · Matt 11:5 (allusion, medium confidence)
Notes and citation
Summary: Judas sinned not by nature but by will, refusing to understand.
- Ps 36:3 [LXX 35:4].
Notes on the original text
- Digital text corrected (digitization: spaced letters): intell eg er e, ut b ene age r e t → intellegere, ut bene ageret.
Cite (SBL): Ambrose, Expl. Ps. 35.15.1 (CSEL 64:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-15-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-15-1) · Report an error
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.
35.15.2CSEL 64:60
non debuit intellegere, quod deus esset qui talia posset operari? sed intellegere noluit, quia auarus homo et pecuniae intentus a cognitione diuinitatis uigorem suae mentis auertit. unusquisque enim, qui se flagitiis ingurgitauerit, non uult intellegere quae caelestium mandatorum sunt, ne reuocetur a uitiis. uide illum fugientem intellegere, qui ait: tenebrae operiunt me et circumdant parietes; quis scit an uideat dominus?
ought he not to have understood that he was God who could do such things? But he would not understand, because, a greedy man intent on money, he turned the vigor of his mind away from the knowledge of the Godhead. For everyone who has gorged himself with shameful deeds does not want to understand what belongs to the heavenly commands, lest he be called back from his vices. See him who flees understanding, who says: "Darkness covers me and walls surround me; who knows whether the Lord sees?"
Notes and citation
Summary: The greedy refuse to understand, lest they be called back from vice.
- Sir 23:18 ("darkness surrounds me and walls hide me … who sees me?").
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: words joined): quiait → qui ait; ds o m i n u s → dominus.
Extrabiblical texts: Sir 23:18 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Expl. Ps. 35.15.2 (CSEL 64:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-15-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-15-2) · Report an error
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.
35.15.3CSEL 64:60
non uult enim quaerere et inuenire quod deus omnia uideat atque cognoscat, ne metu retrahatur a crimine. uide regem Achab petentem a Nabutha uineam eius, cognosce respondentem illum: absit. ut cedam hereditatem patrum meorum. non debuit intellegere, quod iusta referebat? sed noluit intellegere, ut bene ageret et aliena non quaereret. non debuit intellegere, quod uero Helias deo seruiebat, cum uideret in uerbo Heliae clausum caelum tribus annis et tribus mensibus et ad preces eius pluuias esse demissas, ut arida omnia rigarentur? sed noluit intellegere, ne perfidiam condemnaret, sequeretur fidem.
For he does not want to seek and find that God sees and knows all things, lest he be held back from crime by fear. See King Ahab asking Naboth for his vineyard; recognize him answering: "Far be it from me to give up the inheritance of my fathers." Ought he not to have understood that he answered justly? But he would not understand, so as to do good and not seek what belonged to others. Ought he not to have understood that Elijah truly served God, when he saw heaven shut at Elijah's word for three years and three months, and rain sent down at his prayers so that everything dry was watered? But he would not understand, lest he condemn faithlessness and follow faith.
1 Kgs 21:2 (allusion, high confidence) · 1 Kgs 21:3 (quotation, high confidence) · 1 Kgs 17:1 (allusion, high confidence) · Jas 5:17 (allusion, high confidence) · 1 Kgs 18:45 (allusion, high confidence)
Notes and citation
Summary: Ahab refused to understand Naboth's just answer or Elijah's signs.
- 1 Kgs 21:2–3; 1 Kgs 17:1; 18:45; Jas 5:17 (Luke 4:25).
Notes on the original text
- Digital text corrected (digitization: 0 for o, split word; digitization: stray point): n 0luit → noluit; cum. uideret → cum uideret.
Cite (SBL): Ambrose, Expl. Ps. 35.15.3 (CSEL 64:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-15-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-15-3) · Report an error
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 35, chapter 16
35.16.1CSEL 64:60
Quin etiam iniquitatem meditatus est in cubili suo, ubi uerum quaerere debuisset... in cubilibus enim compungere nos debent nostra peccata, non ipsis delinquendo committi, dicente propheta: quae dicitis in cordibus uestris, et in cubilibus uestris conpungimini.
Moreover, "he meditated iniquity on his bed," where he ought to have sought the truth. For on our beds our sins ought to prick us, not be committed by our sinning in them, as the prophet says: "What you say in your hearts, be pricked with compunction on your beds as well."
Ps 36:4 (35:5 LXX) (quotation, high confidence) · Ps 4:4 (4:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The bed is a place for compunction, not for plotting sin.
- Ps 36:4 [LXX 35:5]; Ps 4:4 [LXX 4:5] (Greek form).
Notes on the original text
- Digital text corrected (digitization: line-end hyphen and 6 for b): cu- 6ili → cubili.
Cite (SBL): Ambrose, Expl. Ps. 35.16.1 (CSEL 64:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-16-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-16-1) · Report an error
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 35, chapter 17
35.17.1CSEL 64:60–61
Adstitit, inquit, omni uiae non bonae, malitiam autem odio non habuit. non enim inmerito iniusta meditatur, qui in uia erroris adsistit et malitiam diligit, quam odisse deberet. plus dixit adstitit, quasi iam dudum in uia nequitiae diuturna statione permaneat; ille enim beatus qui in uia peccatorum non stetit, non is qui in ea stare non desinat.
"He set himself," it says, "on every way that is not good, but did not hate malice." Not without reason does he meditate unjust things who stands by on the way of error and loves malice, which he ought to hate. He said something more with "set himself," as though he had long remained on the way of wickedness in a lasting stand; for that man is blessed who has not stood in the way of sinners, not he who does not cease to stand in it.
Ps 36:4 (35:5 LXX) (quotation, high confidence) · Ps 1:1 (allusion, high confidence)
Notes and citation
Summary: The unjust man takes a lasting stand on the evil way, unlike the blessed man of Psalm 1.
- Ps 36:4 [LXX 35:5]; Ps 1:1.
Notes on the original text
- Digital text corrected (digitization: split word): o dio → odio.
Cite (SBL): Ambrose, Expl. Ps. 35.17.1 (CSEL 64:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-17-1) · Report an error
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.
35.17.2CSEL 64:61
et ideo prima praecepta sunt sancti prophetae Dauid impietatem fugere, in peccato non stare, in lege meditari, ut intellegas quae bona sunt et iusta atque iniusta secernas. in omnibus igitur radix est spectanda gignendi, ne eam inutilis ab exordio sucus inficiat, grauioraque multo sunt animorum uitia quam uirgultorum.
And so the first precepts of the holy prophet David are to flee ungodliness, not to stand in sin, to meditate on the law, so that you may understand what is good and just and distinguish the unjust. In all things, then, the root of what is begotten must be watched, lest a useless sap infect it from the beginning; and the vices of souls are much graver than those of shrubs.
Ps 1:1 (allusion, high confidence) · Ps 1:2 (allusion, high confidence)
Notes and citation
Summary: Psalm 1 teaches to guard the root from the start.
- Ps 1:1–2.
Cite (SBL): Ambrose, Expl. Ps. 35.17.2 (CSEL 64:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-17-2) · Report an error
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.
35.17.3CSEL 64:61
cauendum ergo prae ceteris, ne humano ingenio malitiae usus inolescat atque omnis aetas secutura degeneret; arbor enim mala malos fructus facit. nam si plerumque, quod nolumus, hoc agimus et uitare non possumus et, quod odio habemus, hoc facimus uincti quadam aut delectatione flagitii aut obreptione peccati, quomodo possumus uitare quod amamus? adstringimur et inuiti; quomodo possumus uoluntarii non teneri?
Above all, then, we must take care that the practice of malice does not grow into human nature and every age to come degenerate; for "a bad tree makes bad fruit." For if we often do what we do not want and cannot avoid it, and do what we hate, bound either by a kind of delight in shameful deeds or by the stealth of sin, how can we avoid what we love? We are bound even unwillingly; how can we not be held when we are willing?
Matt 7:17 (quotation, high confidence) · Rom 7:15 (allusion, high confidence) · Rom 7:19 (allusion, high confidence)
Notes and citation
Summary: If we do evil unwillingly, how much more when we love it.
- Matt 7:17; Rom 7:15, 19.
Cite (SBL): Ambrose, Expl. Ps. 35.17.3 (CSEL 64:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-17-3) · Report an error
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.
35.17.4CSEL 64:61
uix se exsoluit Paulus erroribus cotidiana decertatione luctando, ut uinculis captiuitatis exutus per Christi gratiam seruaretur; et tu putas, quod assistendo delictis possis ad caelestium repromissionum meritum peruenire? luctando corona quaeritur, non reluctando; studio, non refragio comparatur. certantibus quoque diuinae misericordiae suffragia postulanda sunt, ut corona iustitiae pro laborum meritis deferatur.
Paul scarcely freed himself from errors, wrestling in daily combat, so that, stripped of the chains of captivity, he might be saved by Christ's grace; and do you think that by standing by your offenses you can attain the merit of the heavenly promises? The crown is sought by wrestling, not by resisting; it is gained by zeal, not by refusal. And those who strive must ask for the support of divine mercy, so that the crown of justice may be conferred for the merits of their labors.
Rom 7:23 (allusion, high confidence) · Rom 7:24 (allusion, medium confidence) · 2 Tim 4:7 (allusion, high confidence) · 2 Tim 4:8 (allusion, high confidence)
Notes and citation
Summary: The crown is won by striving with God's help.
- Rom 7:23–25; 2 Tim 4:7–8.
Cite (SBL): Ambrose, Expl. Ps. 35.17.4 (CSEL 64:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-17-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-17-4) · Report an error
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 35, chapter 18
35.18.1CSEL 64:61
Denique quid sequatur, consideremus: domine, inquit; in caelo misericordia tua et ueritas tua usque ad nubes; iustitia tua sicut montes dei, iudicia tua sicut abyssus multa. nonne hunc locum secutus est Paulus, ut diceret: infelix ego homo! quis me liberabit de corpore mortis huius? gratia dei per Iesum Christum dominum nostrum?
Next let us consider what follows: "Lord," he says, "your mercy is in heaven and your truth reaches to the clouds; your justice is like the mountains of God, your judgments like a great abyss." Did not Paul follow this passage when he said: "Wretched man that I am! Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord"?
Ps 36:5 (35:6 LXX) (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence) · Rom 7:24 (quotation, high confidence) · Rom 7:25 (quotation, high confidence)
Notes and citation
Summary: After the unjust man, the psalm turns to God's mercy, as Paul does in Romans 7.
- Ps 36:5–6 [LXX 35:6–7]; Rom 7:24–25 (Latin reading "the grace of God").
Notes on the original text
- Digital text corrected (digitization: split word): ab yssus → abyssus.
Cite (SBL): Ambrose, Expl. Ps. 35.18.1 (CSEL 64:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-18-1) · Report an error
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.
35.18.2CSEL 64:61–62
ubi enim mens humana turbatur et certaminum dura atque aspera nos fatigant, domini auxilium postulandum est. ideoque conuersus ad dominum ipsum inuocat et implorat, ut laborantibus adiutor assistat. misericordia ergo petenda de caelo est, ueritas dei ex prophetarum oraculis colligenda, qui quasi nubes mysteria diuinae cognitionis obtexunt.
For when the human mind is troubled and the hard and rough contests weary us, the Lord's help must be asked. So, turning to the Lord, he calls on him and implores him to stand by those who labor as their helper. Mercy, then, must be sought from heaven; the truth of God must be gathered from the oracles of the prophets, who, like clouds, veil the mysteries of divine knowledge.
Ps 36:5 (35:6 LXX) (allusion, high confidence)
Notes and citation
Summary: Mercy comes from heaven; God's truth is veiled in the prophets like clouds.
- Ps 36:5 [LXX 35:6].
Notes on the original text
- Digital text corrected (digitization: words joined): estueritas → est, ueritas.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 35.18.2 (CSEL 64:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-18-2) · Report an error
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.
35.18.3CSEL 64:62
posuit enim tenebras deus latibulum suum, ut primo pluuiam mysticae fertilitatis accipias et tunc infusus rore caelesti fulgorem reseratae lucis agnoscas, ut possis dicere: ex plenitudine eius accepimus. quis enim potest secreta dei facile conprehendere, cuius iustitia sicut montes dei uel, sicut Aquilas
For God made darkness his hiding place, so that you may first receive the rain of mystic fruitfulness and then, soaked with heavenly dew, recognize the brightness of the light disclosed, so that you can say: "Of his fullness we have received." For who can easily grasp the secrets of God, whose justice is like the mountains of God, or, as Aquila
Ps 18:11 (17:12 LXX) (quotation, high confidence) · John 1:16 (quotation, high confidence) · Ps 36:6 (35:7 LXX) (allusion, high confidence)
Notes and citation
Summary: God hides in darkness so that we may first receive the rain of the mysteries, then the light.
- Ps 18:11 [LXX 17:12]; John 1:16.
Cite (SBL): Ambrose, Expl. Ps. 35.18.3 (CSEL 64:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-18-3) · Report an error
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.
35.18.4CSEL 64:62
posuit, ut montes ualidi, eo quod ualidae uirtutis plena praecepta sint? unde et apostolus uidens esse sublimia audet et dicit: o altitudo diuitiarum sapientiae et scientiae dei! quam inscrutabilia sunt iudicia eius et inuestigabiles uiae eius! quis enim cognouit sensum domini? aut quis consiliarius eius fuit?
put it, "like strong mountains," because the precepts are full of strong power? Hence the apostle too, seeing that they are sublime, dares to say: "O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out! For who has known the mind of the Lord? Or who has been his counsellor?"
Rom 11:33 (quotation, high confidence) · Rom 11:34 (quotation, high confidence)
Notes and citation
Summary: Aquila's "strong mountains"; Paul's wonder at God's unsearchable judgments.
- Aquila's version of Ps 36:6 [LXX 35:7]; Rom 11:33–34.
Notes on the original text
- Digital text corrected (digitization: 1 for l): ua1idi → ualidi.
Cite (SBL): Ambrose, Expl. Ps. 35.18.4 (CSEL 64:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-18-4) · Report an error
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.
35.18.5CSEL 64:62
altitudinem itaque diuitiarum sapientiae retulit ad altitudinem montium; audi quorum montium. ipse enim dei filius mons magnus est, et ideo ascende in hunc montem qui euangelizas Sion, ut stes radicatus et plantatus in Christo. est mons quasi sapientia dei, est et mons quasi iusti-
He referred the depth of the riches of wisdom, then, to the height of mountains; hear what mountains. For the Son of God himself is a great mountain; and so: "Go up on this mountain, you who bring good news to Zion," so that you may stand rooted and planted in Christ. There is a mountain that is the wisdom of God, there is a mountain that is the justice
Isa 40:9 (quotation, high confidence) · Col 2:7 (allusion, high confidence) · Eph 3:17 (allusion, medium confidence)
Notes and citation
Summary: The mountains are Christ and his attributes.
- Isa 40:9; Col 2:7; Eph 3:17.
Notes on the original text
- Digital text corrected (digitization: missing letter): euangeizas → euangelizas.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 35.18.5 (CSEL 64:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-18-5) · Report an error
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.
35.18.6CSEL 64:62–63
tia dei, est et mons quasi scientia dei, est mons quasi sanctificatio, est mons quasi redemptio, est mons quasi resurrectio. demonstrauit nobis hos montes scriptura, quae dixit: in ipso autem uos estis in Christo Iesu, qui factus est sapientia nobis a deo et iustitia et sanctificatio et redemptio, uel quia angelis angelus factus est dei filius, prophetis propheta, cuius iudicia sicut abyssus multa. audi bona: abyssus abyssum inuocat in uoce cataractarum tuarum, id est: scriptura ueteris testamenti noui aduocat seriem testamenti ad consummationem sanctificationis et plenitudinem gratiae sonitu quodam atque profluuio redundantiae spiritalis.
of God, there is a mountain that is the knowledge of God, there is a mountain that is sanctification, there is a mountain that is redemption, there is a mountain that is resurrection. Scripture showed us these mountains when it said: "But in him you are in Christ Jesus, who became for us wisdom from God, and justice and sanctification and redemption"; or because the Son of God became an angel to angels, a prophet to prophets, "whose judgments are like a great abyss." Hear the good things: "Deep calls to deep at the voice of your cataracts"; that is, the Scripture of the Old Testament calls on the course of the New Testament to the completion of sanctification and the fullness of grace, with a kind of sound and outpouring of spiritual abundance.
1 Cor 1:30 (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence) · Ps 42:7 (41:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ is wisdom, justice, sanctification and redemption; deep calls to deep, Old Testament to New.
- 1 Cor 1:30; Ps 36:6 [LXX 35:7]; Ps 42:7 [LXX 41:8].
Notes on the original text
- Digital text corrected (digitization: e for c): eataractarum → cataractarum.
Topics: Christology, Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 35.18.6 (CSEL 64:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-18-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-18-6) · Report an error
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 35, chapter 19
35.19.1CSEL 64:63
Homines, inquit, et iumenta saluos facies, domine, sicut multiplicasti misericordiam tuam, deus; filii autem hominum in protectione alarum tuarum sperant, inebriabuntur ab ubertate domus tuae et torrentem uoluptatis tuae potabis eos. quid est homines et iumenta? rationabiles utique et inrationabiles. rationabilibus indicia, inrationabilibus misericordia; alii reguntur, alii nutriuntur.
"Men and beasts," he says, "you will save, O Lord, as you have multiplied your mercy, O God; but the sons of men will hope in the protection of your wings; they will be drunk with the richness of your house, and you will give them to drink the torrent of your pleasure." What are "men and beasts"? Rational and irrational beings, surely. To the rational, judgments; to the irrational, mercy; the one are ruled, the other fed.
Ps 36:6 (35:7 LXX) (quotation, high confidence) · Ps 36:7 (35:8 LXX) (quotation, high confidence) · Ps 36:8 (35:9 LXX) (quotation, high confidence)
Notes and citation
Summary: God saves men and beasts: rational and irrational alike.
- Ps 36:6–8 [LXX 35:7–9]. "Judgments" renders indicia, perhaps for iudicia; by sense.
Notes on the original text
- Digital text corrected (digitization: spaced letters, OCR slips and joined words): et ium ent a salu s f acies, domine, sicut multiflicasti misericord i a m tuam, deus; f ilii aut m hominum in protectione alarum tuarum s p er ant, inebriabuntur ab ubertate domus tuae et torrentem uoluptatis tuae pot a b is eos. quidest homineset iumenta? → et iumenta saluos facies, domine, sicut multiplicasti misericordiam tuam, deus; filii autem hominum in protectione alarum tuarum sperant, inebriabuntur ab ubertate domus tuae et torrentem uoluptatis tuae potabis eos. quid est homines et iumenta?.
Cite (SBL): Ambrose, Expl. Ps. 35.19.1 (CSEL 64:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-19-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-19-1) · Report an error
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.
35.19.2CSEL 64:63
ideoque addidit: filii autem hominum in protectione alarum tuarum sperant, id est: non generatio uiperarum, sed filii hominum, qui ad imaginem et similitudinem dei uiuunt, non in pascuis, sed in conuiuiis collocantur; alii enim in loco pascuorum, alii in priuilegio sacramentorum; inperfectis sucus lactis, perfectis mensa refectionis, de qua dixit: parasti in conspectu meo mensam, in qua panis uiuus, id est uerbum dei, in qua oleum sanctificationis, quo inpinguatur caput iusti et sensus firmatur interior, ut aboleatur oleum peccatoris, in qua etiam poculum illud inebrians quam praeclarum uel quam ualidum; κράτιστον enim dixit Graecus uel potens uel forte uel ualidum; ualidum enim, quo abluuntur flagitia uel delentur.
And so he added: "But the sons of men will hope in the protection of your wings," that is, not a brood of vipers but sons of men, who live after the image and likeness of God, are placed not in pastures but at banquets; for some are in a place of pasture, others in the privilege of the sacraments: to the imperfect the juice of milk, to the perfect the table of refreshment, of which he said: "You have prepared a table in my sight," on which is the living bread, that is, the Word of God; on which is the oil of sanctification, with which the head of the just is anointed and the inner sense strengthened, so that the oil of the sinner may be abolished; on which also is that cup that makes drunk, how excellent, or how strong; for the Greek said "mightiest," whether powerful or strong or mighty; mighty, by which shameful deeds are washed away or blotted out.
Ps 36:7 (35:8 LXX) (quotation, high confidence) · Matt 3:7 (allusion, medium confidence) · Gen 1:26 (allusion, medium confidence) · 1 Cor 3:2 (allusion, high confidence) · Ps 23:5 (22:5 LXX) (quotation, high confidence) · John 6:51 (allusion, high confidence) · Ps 141:5 (140:5 LXX) (allusion, high confidence)
Notes and citation
Summary: The sons of men are fed at the table of the sacraments, with bread, oil and cup.
- Ps 36:7 [LXX 35:8]; Matt 3:7; Gen 1:26; 1 Cor 3:2; Ps 23:5 [LXX 22:5] (Greek κράτιστον, "mightiest"); John 6:51; Ps 141:5 [LXX 140:5].
Notes on the original text
- Digital text corrected (digitization: Greek read as Latin letters; digitization: spaced letters): f i li i autem hominum in protectione alarum t uarum sperant → filii autem hominum in protectione alarum tuarum sperant; XQ&UOTOV → κράτιστον.
Topics: Eucharist, Sacraments
Cite (SBL): Ambrose, Expl. Ps. 35.19.2 (CSEL 64:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-19-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-19-2) · Report an error
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.
35.19.3CSEL 64:63–64
bona ergo ebrietas poculi salutaris. sed est alia ebrietas de redundantia scripturarum, est et alia ebrietas per infusionem spiritus sancti; denique illi, qui diuersis linguis in apostolorum Actibus loquebantur, musto pleni audientibus uidebantur. domus ergo ecclesia est, ubertas domus redundantia gratiarum, torrens uoluptatis spiritus sanctus.
Good, then, is the drunkenness of the cup of salvation. But there is another drunkenness from the abundance of the Scriptures, and another through the infusion of the Holy Spirit; indeed those who spoke in different tongues in the Acts of the Apostles seemed to their hearers full of new wine. The house, then, is the church; the richness of the house the abundance of graces; the torrent of pleasure the Holy Spirit.
Ps 116:13 (115:4 LXX) (allusion, high confidence) · Acts 2:4 (allusion, high confidence) · Acts 2:13 (allusion, high confidence) · Ps 36:8 (35:9 LXX) (allusion, high confidence)
Notes and citation
Summary: The house is the church; the torrent of pleasure is the Holy Spirit.
- Ps 116:13 [LXX 115:4]; Acts 2:4, 13; Ps 36:8 [LXX 35:9].
Topics: The church, The Holy Spirit
Cite (SBL): Ambrose, Expl. Ps. 35.19.3 (CSEL 64:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-19-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-19-3) · Report an error
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 35, chapter 20
35.20.1CSEL 64:64
Nec te nomen aut mos torrentis offendat, quod aliquando aridior aut exilior sit, ut eius soleant fluenta cessare. cessauit et hic noster, cessauit aliquando torrens profluuii spiritalis in populo Iudaeorum. quid dicam torrens cessauit, cum mare cessauerit, sicut lectio hodierna nos docuit dicente domino: ecce ego increpatione mea desolabo mare (et ponam flumi-
Do not let the name or the habit of a torrent offend you, that it is sometimes drier or thinner, so that its streams are wont to cease. Ours too has ceased; the torrent of spiritual outflow once ceased among the Jewish people. Why do I say the torrent ceased, when the sea ceased, as today's reading taught us, when the Lord says: "Behold, by my rebuke I will make the sea desolate (and make the rivers
Isa 50:2 (quotation, high confidence)
Notes and citation
Summary: The torrent of the Spirit ceased once among the Jews, as Isaiah 50 says of the sea.
- Isa 50:2; read in the service that day ("today's reading"). The words in brackets are an editor's supplement.
Cite (SBL): Ambrose, Expl. Ps. 35.20.1 (CSEL 64:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-20-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-20-1) · Report an error
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.
35.20.2CSEL 64:64
na deserta) et arefient pisces eorum, utique Iudaeorum suae ariditate perfidiae, ut enatare non possint? cessauit ergo torrens propter synagogae sacrilegia, quia erat illa plebs fide arida, sterilis operibus, captiua peccatis. quid enim flueret non bibentibus, sed contaminantibus sacros meatus, cum ipsum fontem negarent? bonus torrens, qui illis cessauit, ut nobis abundaret et sitim humanae captiuitatis auerteret sicut torrens in austro. unde et scriptura dicit: surge, aquilo, et ueni, auster, qui arbusculas paradisi perflare consueuit.
a desert), and their fish will dry up," surely the fish of the Jews, by the dryness of their faithlessness, so that they cannot swim out? The torrent ceased, then, because of the sacrileges of the synagogue, for that people was dry in faith, barren in works, captive to sins. For what should flow for those who did not drink but defiled the sacred channels, when they denied the very fountain? Good the torrent that ceased for them so as to abound for us and turn away the thirst of human captivity, like a torrent in the south. Hence Scripture says too: "Rise, north wind, and come, south wind," which is wont to blow through the shrubs of paradise.
Isa 50:2 (quotation, high confidence) · Ps 126:4 (125:4 LXX) (allusion, high confidence) · Song 4:16 (quotation, high confidence)
Notes and citation
Summary: The torrent ceased for the synagogue to flow abundantly for the church.
- Isa 50:2; Ps 126:4 [LXX 125:4]; Song 4:16. Ambrose's language about the Jews is his own; translated as written.
Topics: The church and Israel
Cite (SBL): Ambrose, Expl. Ps. 35.20.2 (CSEL 64:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-20-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-20-2) · Report an error
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 35, chapter 21
35.21.1CSEL 64:64–65
Diximus sensum, etiam elocutionem consideremus. quare torrentem uoluptatis dixit potabis eos et non torrente quasi de torrente, nisi quia auiditatem bibentium uoluit exprimere, quasi torrentem ipsum uellent ebibere, si possent? hic est forsitan torrens uoluptatis, quem in Genesi legimus fontem qui adluit paradisum et diuiditur in quattuor flumina, quae circumeunt totam terram. ex hoc etiam fonte uirtutes profluunt spiritales, prudentia temperantia fortitudo iustitia. bonus fons gratiae et splendoris eiusdem atque naturae cuius et illud flumen, de quo in posterioribus dicitur: fluminis impetus laetificat ciuitatem dei.
We have stated the sense; let us consider the wording too. Why did he say "you will give them to drink the torrent of your pleasure" and not "from the torrent," if not because he wished to express the eagerness of the drinkers, as though they wished to drink up the torrent itself if they could? This perhaps is the torrent of pleasure which we read of in Genesis, the fountain which waters paradise and is divided into four rivers which go around the whole earth. From this fountain flow the spiritual virtues too: prudence, temperance, fortitude, justice. Good the fountain of grace and of splendor, of the same nature as that river of which it is said in later psalms: "The rush of the river makes glad the city of God."
Ps 36:8 (35:9 LXX) (quotation, high confidence) · Gen 2:10 (allusion, high confidence) · Ps 46:4 (45:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The torrent is the fountain of paradise, source of the four virtues.
- Ps 36:8 [LXX 35:9]; Gen 2:10; Ps 46:4 [LXX 45:5]. The four rivers as the four cardinal virtues is Ambrose's interpretation (developed in his On Paradise).
Extrabiblical texts: Ambrose, Parad. 3.14 (On Paradise; allusion)
Cite (SBL): Ambrose, Expl. Ps. 35.21.1 (CSEL 64:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-21-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-21-1) · Report an error
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 35, chapter 22
35.22.1CSEL 64:65
Aptissime itaque substituit: quoniam apud te est fons uitae et in lumine tuo uidebimus lumen. praetende misericordiam tuam scientibus te et iustitiam tuam his qui recto sunt corde. etenim post commemorationem caelestium beneficiorum iure gratiae referuntur auctori domino nostro Iesu Christo, qui fons uitae inriguus aeternae descendit in terras, ut ariditates nostri pectoris inrigaret.
Most fittingly, then, he adds: "For with you is the fountain of life, and in your light we shall see light. Extend your mercy to those who know you, and your justice to those who are upright in heart." For after recalling the heavenly benefits, thanks are rightly returned to their author, our Lord Jesus Christ, who, the watering fountain of eternal life, came down to earth to water the dryness of our hearts.
Ps 36:9 (35:10 LXX) (quotation, high confidence) · Ps 36:10 (35:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ is the fountain of life who came down to water our hearts.
- Ps 36:9–10 [LXX 35:10–11].
Notes on the original text
- Digital text corrected (digitization: spaced letters): f ons uitae et in lumine tuo ui debimus → fons uitae et in lumine tuo uidebimus.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 35.22.1 (CSEL 64:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-22-1) · Report an error
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.
35.22.2CSEL 64:65
idem splendor gloriae dei patris et imago substantiae eius, et ideo in lumine eius uero, quod inluminat omnem hominem uenientem in hunc mundum, uidebimus, inquit, patrem, quia deus lux est. recte etiam dicitur: in lumine tuo uidebimus lumen secundum illud: qui uidet, uidet et patrem meum. apud te ergo, fons uitae, praesentem uidebimus patrem.
He is the brightness of the glory of God the Father and the image of his substance; and so in his true light, which enlightens every man coming into this world, we shall see, he says, the Father, for God is light. Rightly too it is said: "In your light we shall see light," according to that saying: "He who sees me sees my Father also." With you, then, fountain of life, we shall see the Father present.
Heb 1:3 (quotation, high confidence) · John 1:9 (quotation, high confidence) · 1 John 1:5 (quotation, high confidence) · Ps 36:9 (35:10 LXX) (quotation, high confidence) · John 14:9 (quotation, high confidence)
Notes and citation
Summary: In Christ's light we see the Father.
- Heb 1:3; John 1:9; 1 John 1:5; Ps 36:9 [LXX 35:10]; John 14:9.
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: split word): mun dum → mundum; i n lumine → in lumine.
Topics: Christology, Trinity
Cite (SBL): Ambrose, Expl. Ps. 35.22.2 (CSEL 64:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-22-2) · Report an error
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.
35.22.3CSEL 64:65
sicut enim tu apud patrem eras in principio deus uerbum, ita apud te semper est pater qui in te est; est enim apud ipsum in quo et est. prophetatur autem aduentus domini saluatoris, qui uenturus in terram diceret: ego et pater unum sumus, id est: unum sumus lumen sicut unum nomen; per luminis et nominis unitatem ambo unum sumus, immo trinitas unum in unitate substantiae, sed distinctione uniuscuiusque personae.
For as you were with the Father in the beginning, God the Word, so the Father is always with you, who is in you; for he is with him in whom he also is. And the coming of the Lord the Savior is prophesied, who, when he came to earth, would say: "I and the Father are one," that is: we are one light as one name; by the unity of light and name we both are one; indeed the Trinity is one in unity of substance, but with the distinction of each person.
John 1:1 (allusion, high confidence) · John 14:10 (allusion, medium confidence) · John 10:30 (quotation, high confidence)
Notes and citation
Summary: Father and Son are one light and one name; the Trinity is one substance in distinct persons.
- John 1:1; John 14:10; John 10:30.
Topics: Trinity
Cite (SBL): Ambrose, Expl. Ps. 35.22.3 (CSEL 64:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-22-3) · Report an error
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.
35.22.4CSEL 64:65–66
trinitas distinctionem significat personarum, unitas potestatem. potest et ad patrem dici: quoniam apud te est fons uitae, id est ex quo uita processit, quod erat uerbum et semper erat ideo, quia apud te erat. omnia per ipsum et in ipso facta sunt et ipse est uita uniuersorum et ipse te nobis manifestauit, ut corda hominum ad cognitionem tuae maiestatis inluminet.
"Trinity" signifies the distinction of the persons; "unity" the power. It can also be said to the Father: "For with you is the fountain of life," that is, from which life proceeded, which was the Word, and was always so, because it was with you. All things were made through him and in him, and he is the life of all, and he has made you manifest to us, so as to enlighten the hearts of men to the knowledge of your majesty.
Ps 36:9 (35:10 LXX) (quotation, high confidence) · John 1:3 (allusion, high confidence) · John 1:4 (allusion, high confidence) · Col 1:16 (allusion, medium confidence) · John 1:18 (allusion, medium confidence)
Notes and citation
Summary: The verse can also be addressed to the Father, with whom the Word, the fountain of life, always was.
- Ps 36:9 [LXX 35:10]; John 1:1–4; Col 1:16; John 1:18.
Topics: Trinity
Cite (SBL): Ambrose, Expl. Ps. 35.22.4 (CSEL 64:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-22-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-22-4) · Report an error
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 35, chapter 23
35.23.1CSEL 64:66
Praetende ergo misericordiam tuam scientibus te. praerogatiua praetenditur, ut mereantur misericordiam quibus cognitionis tuae meritum suffragatur. denique in posterioribus etiam uilioribus personis studium scientiae agnoscimus suffragatum dicente domino: memor ero Raab et Babylonis scientibus me, id est: meretricis illius Raab et confusionis illius memor ero apud scientes me uel inter ipsos, quia meretrix illa me agnouit, quem populus non cognouit [ut] electus.
"Extend, then, your mercy to those who know you." A privilege is held out, that those may deserve mercy whom the merit of knowing you supports. Indeed in later psalms we recognize that zeal for knowledge supported even lower persons, when the Lord says: "I will be mindful of Rahab and Babylon, for those who know me," that is: I will be mindful of that harlot Rahab and of that confusion among those who know me, or among them themselves, because that harlot recognized me, whom the chosen people did not know.
Textual problem in this passage: see the notes.
Ps 36:10 (35:11 LXX) (quotation, high confidence) · Ps 87:4 (86:4 LXX) (quotation, high confidence) · Josh 2:11 (allusion, high confidence)
Notes and citation
Summary: Knowledge of God wins mercy, as for Rahab, who knew him when Israel did not.
- Ps 36:10 [LXX 35:11]; Ps 87:4 [LXX 86:4]; Josh 2:9–11. The editor deletes "ut" before "chosen".
Notes on the original text
- Digital text corrected (digitization: words joined): idest → id est.
Cite (SBL): Ambrose, Expl. Ps. 35.23.1 (CSEL 64:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-23-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-23-1) · Report an error
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.
35.23.2CSEL 64:66
inter illos ergo qui me scierunt commemorabitur Raab, ut dignum fidei praemium adipiscatur. unde et in euangelio dictum aduertimus: meretrices et publicani praecedent uos in regno caelorum. sed quia inualidi sumus ad exsequendum, licet deuoti ad credendum, tu praetende misericordiam tuam in te credentibus, quo deuotioni et fidei facta quoque nostra conueniant nec studium mentis nostrae destituat corporis huius infirmitas: sed in ipsis temptationibus et infirmitatibus gloriemur, in quibus gloriabatur apostolus dicens: libentissime itaque magis gloriabor in infirmitatibus meis, ut praetendat in me uirtus Christi.
Among those, then, who knew me Rahab will be remembered, so that she may obtain the reward worthy of faith. Hence we note that it was said in the gospel too: "Harlots and tax collectors will go before you into the kingdom of heaven." But since we are weak in carrying out, though devoted in believing, extend your mercy to those who believe in you, so that our deeds too may match our devotion and faith, and the weakness of this body may not abandon the zeal of our mind; but let us glory in temptations and weaknesses themselves, in which the apostle gloried, saying: "Most gladly, then, will I glory rather in my weaknesses, that the power of Christ may extend over me."
Matt 21:31 (quotation, high confidence) · 2 Cor 12:9 (quotation, high confidence)
Notes and citation
Summary: We pray for mercy to match faith with deeds, glorying in weakness like Paul.
- Matt 21:31; 2 Cor 12:9 ("extend" for "dwell", to fit the psalm's word).
Notes on the original text
- Digital text corrected (digitization: i/i for m): commei/iorabitur → commemorabitur.
Cite (SBL): Ambrose, Expl. Ps. 35.23.2 (CSEL 64:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-23-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-23-2) · Report an error
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 35, chapter 24
35.24.1CSEL 64:66–67
Pulcherrime itaque addidit: non ueniat mihi pes superbiae et manus peccatorum non moueat me. ibi ceciderunt operantes iniquitatem, expulsi sunt nec potuerunt stare. superius quidam accipiunt torrentem uoluptatis tuae in temptationibus fortitudinem, sicut est martyrum, in quibus placuit deo exhibere sibi suauis et grati certaminis uoluptatem. etenim si hiemes pro temptationibus accipiuntur — unde orandum dominus ammonet, ne fiat fuga nostra hieme uel sabbato, hoc est: uel in temptatione uel otio; hieme autem crescit torrens et adimpletur atque intumescit —, torrens utique pro grauiore temptatione potest accipi, quae est in persecutionibus. et ideo bene torrens uoluptatis dicitur, quia, ubi superabundauit peccatum persecutionis, superabundauit et gratia confessionis.
Most beautifully, then, he added: "Let not the foot of pride come to me, and let not the hand of sinners move me. There the workers of iniquity fell; they were driven out and could not stand." Some take the "torrent of your pleasure" above as fortitude in temptations, like that of the martyrs, in whom it pleased God to show the pleasure of a sweet and grateful contest. For if winters are taken for temptations (whence the Lord warns us to pray that our flight be not in winter or on a sabbath, that is, either in temptation or in idleness; and in winter a torrent rises, fills and swells), the torrent can surely be taken for the graver temptation that occurs in persecutions. And so it is well called a torrent of pleasure, because where the sin of persecution abounded, the grace of confession abounded the more.
Ps 36:11 (35:12 LXX) (quotation, high confidence) · Ps 36:12 (35:13 LXX) (quotation, high confidence) · Ps 36:8 (35:9 LXX) (allusion, high confidence) · Matt 24:20 (allusion, high confidence) · Rom 5:20 (allusion, high confidence)
Notes and citation
Summary: Some read the torrent as the martyrs' joy in persecution, where grace abounds.
- Ps 36:11–12 [LXX 35:12–13]; Matt 24:20; Rom 5:20.
Notes on the original text
- Digital text corrected (digitization: stray number): temptationibus 2 accipiuntur → temptationibus accipiuntur.
Topics: Martyrdom, Persecution
Cite (SBL): Ambrose, Expl. Ps. 35.24.1 (CSEL 64:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-24-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-24-1) · Report an error
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 35, chapter 25
35.25.1CSEL 64:67
Uide uirtutem propheticae distinctionis. primo iniustum exposuit, qui uel in corde suo uel in sermone dicit, ut sibi delinquat uel in se delinquat; habet enim Graecus codex ἐν αὐτῷ, id est in se ipso, sed non omnes. et forte ideo, quia insipiens in corde suo dixit quia non est deus, ne forte et iniustus intra se dicat et intra se delinquat, licet deum palam negare dementis sit.
See the power of the prophetic arrangement. First he set out the unjust man, who says either in his heart or in speech that he will sin against himself, or in himself; for the Greek manuscript has "in himself," though not all do. And perhaps for this reason: since "the fool said in his heart, there is no God," lest perhaps the unjust man too should say within himself and sin within himself, although it is the mark of a madman to deny God openly.
Ps 36:1 (35:2 LXX) (quotation, high confidence) · Ps 14:1 (13:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Some Greek copies read "in himself": the unjust man sins inwardly.
- Ps 36:1 [LXX 35:2] (Greek ἐν ἑαυτῷ); Ps 14:1 [LXX 13:1].
Notes on the original text
- Digital text corrected (digitization: Greek read as Latin letters): sv avxcp, id est. → ἐν αὐτῷ, id est.
Cite (SBL): Ambrose, Expl. Ps. 35.25.1 (CSEL 64:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-25-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-25-1) · Report an error
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.
35.25.2CSEL 64:67
iniustitiam autem plerique pro laude profitentur; rapere enim, nocere etiam his qui non laeserint, circumuenire plerique sibi existimant gloriosum. ergo primo iniusti uitam exposuit, postea sacramenta diuinae cognitionis adiunxit, ut timentes deum iniquitatem et iniustitiam declinemus. precem addidit, ut ab iniustorum consortio iustos suos liberare dignetur, ut in his quoque, qui mundo sunt corde, iustitia diuina praetendat quasi speculatrix pia, ne nobis peccatorum uelut hostium incursus obrepat et capiat dormientes.
But many profess injustice as a matter of praise; for many think it glorious to rob, to harm even those who have done no injury, to cheat. So first he set out the life of the unjust man, then added the mysteries of divine knowledge, so that, fearing God, we may turn away from iniquity and injustice. He added a prayer, that he would deign to free his just ones from the company of the unjust, so that in those too who are clean of heart divine justice may extend itself like a loving watchman, lest the assault of sins, like that of enemies, steal upon us and capture us asleep.
Ps 36:10 (35:11 LXX) (allusion, high confidence)
Notes and citation
Summary: The psalm moves from the unjust man to God's mysteries and a prayer for protection.
- Ps 36:10–11 [LXX 35:11–12].
Cite (SBL): Ambrose, Expl. Ps. 35.25.2 (CSEL 64:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-25-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-25-2) · Report an error
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.
35.25.3CSEL 64:67–68
ideo uigilandum est semper, castra domini munienda, quia nocte aduenit inimicus et aduersarius, quando somno sensus tenetur, cibo corpus distenditur, orandum, ut iustitia dei praetendat in nobis, quae in infirmitate positos faciat fortiores, ut possit unusquisque nostrum dicere: cum infirmor, tunc potens sum.
So we must always keep watch and fortify the Lord's camp, because the enemy and adversary comes by night, when the senses are held by sleep and the body is distended with food; we must pray that God's justice may extend itself in us, to make us stronger when placed in weakness, so that each of us can say: "When I am weak, then I am strong."
Matt 13:25 (allusion, medium confidence) · 1 Pet 5:8 (echo, low confidence) · 2 Cor 12:10 (quotation, high confidence)
Notes and citation
Summary: We must watch and pray, for the enemy comes by night.
- Matt 13:25; 1 Pet 5:8; 2 Cor 12:10.
Topics: Prayer
Cite (SBL): Ambrose, Expl. Ps. 35.25.3 (CSEL 64:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-25-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-25-3) · Report an error
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 35, chapter 26
35.26.1CSEL 64:68
Deinde etiam specialiter pro se orat, ut nos doceat, quemadmodum orare debeamus ad dominum: non ueniat, inquit, mihi pes superbiae, id est: non in superbiam incidam. denique et alibi meminit sui dicens: si non ambulaui in magnis. hic orauit, ibi impleuit; non implesset, nisi orasset. cauenda superbia, quae etiam in prosperis subplantat; denique grauius Adam in paradiso cecidit quam si cecidisset in terra.
Then he prays specially for himself too, to teach us how we ought to pray to the Lord: "Let not the foot of pride come to me," he says, that is: let me not fall into pride. Indeed elsewhere he recalls himself, saying: "If I have not walked in great things." Here he prayed, there he fulfilled; he would not have fulfilled had he not prayed. Pride must be guarded against, which trips us even in prosperity; indeed Adam fell more gravely in paradise than if he had fallen on earth.
Ps 36:11 (35:12 LXX) (quotation, high confidence) · Ps 131:1 (130:1 LXX) (quotation, high confidence) · Gen 3:6 (allusion, medium confidence)
Notes and citation
Summary: David prays against pride, which tripped Adam even in paradise.
- Ps 36:11 [LXX 35:12]; Ps 131:1 [LXX 130:1].
Notes on the original text
- Digital text corrected (digitization: words joined): nonueniat → non ueniat; idest → id est.
Topics: Prayer, Humility and pride
Cite (SBL): Ambrose, Expl. Ps. 35.26.1 (CSEL 64:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-26-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-26-1) · Report an error
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.
35.26.2CSEL 64:68
de altissimis cadere praecipitium est, in planis lapsus uocatur. ideo pes errat superbi, quia caput non tenet; oculi enim sapientis in capite eius. non mirum ergo, si errat uestigium, ubi oculus non habetur. praecedat oculus, ut pes sequatur. quomodo ergo in tenebris uiator incedes? cito pes offendit in nocte, si quasi quidam mundi oculus uiam luna non monstret. et tu in nocte es saeculi; monstret tibi ecclesia uiam, ex alto te iustitiae sol inluminet, ut lapsum timere non possis.
To fall from the heights is a headlong plunge; on level ground it is called a slip. So the foot of the proud man strays, because he does not hold to his head; for "the eyes of the wise man are in his head." No wonder, then, if the step strays where there is no eye. Let the eye go before so that the foot may follow. How, then, will you walk as a traveller in darkness? The foot soon stumbles at night if the moon, a kind of eye of the world, does not show the way. You too are in the night of the world; let the church show you the way, let the sun of justice enlighten you from on high, so that you need not fear a fall.
Eccl 2:14 (quotation, high confidence) · Mal 4:2 (allusion, high confidence) · Ps 36:11 (35:12 LXX) (allusion, high confidence)
Notes and citation
Summary: The proud fall because they lack the eye that guides; let the church and Christ light the way.
- Eccl 2:14; Mal 4:2 ("sun of justice"). The moon as a figure of the church is a common image in Ambrose.
Topics: Humility and pride
Cite (SBL): Ambrose, Expl. Ps. 35.26.2 (CSEL 64:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-26-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-26-2) · Report an error
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 35, chapter 27
35.27.1CSEL 64:68
Et quia pedem dixerat superbiae, addidit: et manus peccatorum non moueat me. etenim sicut sancti membra sunt Christi, ita impii membra sunt diaboli. manus peccatorum non moueat me, id est: actus eorum qui peccant non me de iustitiae statione demoueant. plerumque enim, dum uidemus peccatores prosperis abundare successibus, nutamus affectu et quasi quadam peccatorum manu de radice uirtutis auellimur. cauendum ergo, ne, quos in domo dei manus diuina plantauit, manus aduersa subplantet. pulchre tamen hoc dicit qui a persecutoribus uerberatur. qui autem mouentur de radice sua, quae iam Christo inhaeserat, cadunt.
And because he had spoken of the foot of pride, he added: "and let not the hand of sinners move me." For as the saints are members of Christ, so the ungodly are members of the devil. Let not the hand of sinners move me, that is: let not the actions of those who sin move me from my station of justice. For often, when we see sinners abounding in prosperous successes, we waver in feeling and are torn, as by a hand of sinners, from the root of virtue. We must take care, then, that those whom the divine hand has planted in the house of God an adverse hand does not uproot. Yet he says this finely who is beaten by persecutors. But those who are moved from their root, which had already clung to Christ, fall.
Ps 36:11 (35:12 LXX) (quotation, high confidence) · 1 Cor 6:15 (allusion, high confidence) · Ps 73:3 (72:3 LXX) (allusion, medium confidence) · Ps 92:13 (91:14 LXX) (allusion, medium confidence)
Notes and citation
Summary: The sinners' prosperity must not uproot those planted by God.
- Ps 36:11 [LXX 35:12]; 1 Cor 6:15; Ps 73:2–3 [LXX 72:2–3]; Ps 92:13 [LXX 91:14].
Cite (SBL): Ambrose, Expl. Ps. 35.27.1 (CSEL 64:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/35-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/35-27-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmos-xii-35-27-1) · Report an error
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.