Explanation of Twelve Psalms 36.19.1–36.39.1
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 36, chapter 19
36.19.1CSEL 64:85
Ergo tu ne audias eum, ne aemuleris ut nequiter facias, quoniam qui nequiter agunt exterminabuntur. exterminantur, qui radices non habent, sicut holera uel faenum. holera infirmus manducet, tu autem uitem insere in agro tuo, uineam institue et, si uenerit Achab, qui tibi dicat: da mihi uineam tuam, ut holera mihi inseram, noli ei adquiescere, ne ex consensu tuo caduca serat, abscidat aeterna.
So do not listen to him; do not envy so as to act wickedly, "for those who act wickedly will be exterminated." Those are exterminated who have no roots, like herbs or hay. "Let the weak eat herbs"; but you, plant a vine in your field, lay out a vineyard; and if Ahab comes and says to you: "Give me your vineyard, so that I may plant herbs for myself," do not consent to him, lest by your consent he sow perishable things and cut down eternal ones.
Ps 37:8 (36:8 LXX) (quotation, high confidence) · Ps 37:9 (36:9 LXX) (quotation, high confidence) · Ps 37:2 (36:2 LXX) (allusion, high confidence) · Rom 14:2 (quotation, high confidence) · 1 Kgs 21:2 (quotation, high confidence)
Notes and citation
Summary: The wicked are rootless like herbs; do not give up your vineyard as Naboth would not.
- Ps 37:8–9, 2 [LXX 36:8–9, 2]; Rom 14:2; 1 Kgs 21:2.
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: stray point): f acias → facias; e xterminabuntur → exterminabuntur; ins.eram → inseram.
Cite (SBL): Ambrose, Expl. Ps. 36.19.1 (CSEL 64:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.19.2CSEL 64:85
ideo Nabuthe inter sanctos habetur, quia maiorum suorum hereditatem ne regi quidem putauit esse cedendam et lapidari maluit, ut uineam suam non daret in direptionem. hereditas maiorum fides uera est. extiterunt Amani regali subnixi potentia, qui templum domini putarent sibi esse tradendum, supplicia acerba minitantes. sed absit, ut apud mentem domino seruientem praeponderaret magis poenae formido quam forma pietatis.
Naboth is counted among the saints because he thought the inheritance of his ancestors should not be given up even to the king, and preferred to be stoned rather than give his vineyard to be plundered. The inheritance of our ancestors is the true faith. There arose Hamans, propped up by royal power, who thought the temple of the Lord should be handed over to them, threatening bitter punishments. But far be it that, in a mind serving the Lord, fear of punishment should outweigh the form of piety.
1 Kgs 21:3 (allusion, high confidence) · 1 Kgs 21:13 (allusion, high confidence) · Esth 3:6 (allusion, medium confidence)
Notes and citation
Summary: Naboth kept his ancestors' inheritance; so the faithful kept the true faith against those who demanded the Lord's temple.
- 1 Kgs 21:3, 13. "Hamans" (Esth 3) probably refers to the court party that in 385–386 demanded a basilica in Milan for the Arians; uncertain.
Topics: Heresy, Persecution
Cite (SBL): Ambrose, Expl. Ps. 36.19.2 (CSEL 64:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.19.3CSEL 64:85–86
non praeualuit perfidia, quia fides restitit. est etiam quaedam uinea in pectoribus fidelium, de qua dicit Esaias: uinea facta est dilecto in cornu uberi. hanc uineam dominus plantauit in cordibus nostris et ideo legimus dicentem deum: ego te plantaui uitem fructiferam totam ueram. nemo ergo de agro animae nostrae hanc auferat uineam, quia benedicta est ea uinea. ideoque dictum est de sanctis:
Faithlessness did not prevail, because faith stood firm. There is also a kind of vineyard in the hearts of the faithful, of which Isaiah says: "A vineyard was made for the beloved on a fertile horn." This vineyard the Lord planted in our hearts, and so we read God saying: "I planted you a fruitful vine, wholly true." Let no one, then, take this vineyard from the field of our soul, for that vineyard is blessed. And so it was said of the saints:
Isa 5:1 (quotation, high confidence) · Jer 2:21 (quotation, high confidence)
Notes and citation
Summary: The faith is a vineyard planted by God in the heart.
- Isa 5:1; Jer 2:21.
Notes on the original text
- Digital text corrected (digitization: spaced letters): u i nea → uinea.
Topics: Faith
Cite (SBL): Ambrose, Expl. Ps. 36.19.3 (CSEL 64:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.19.4CSEL 64:86
a fructu frumenti, uini et olei multiplicati sunt. bonum est ergo habere intra te torcularia uino redundantia, ut fluat tibi uinum in uas tuum de uinea Sorech, poculum illud inebrians quam praeclarum. Sorech enim uinea noui principii, nouae aequitatis. unde et dicitur nobis: cantate deo uestro canticum nouum; principium eius, magnificate nomen eius ab extremo terrae. haec ergo uinea uuas faciat, non iniquitatem. ideo relicta est uinea Iudaeorum, quia iniquitatem fecit, ut scriptum est, et non iudicium. nos ergo fructum feramus in Christo, ut perpetui esse mereamur.
"By the fruit of grain, wine and oil they were multiplied." It is good, then, to have within you winepresses overflowing with wine, so that wine may flow into your vessel from the vineyard of Sorek, that cup that makes drunk, how excellent. For Sorek is the vineyard of the new beginning, of the new equity. Hence it is said to us too: "Sing to your God a new song; his beginning, magnify his name from the end of the earth." Let this vineyard, then, make grapes, not iniquity. That is why the vineyard of the Jews was abandoned, because it made iniquity, as it is written, and not judgment. Let us, then, bear fruit in Christ, so that we may deserve to be everlasting.
Ps 4:7 (4:8 LXX) (quotation, high confidence) · Judg 16:4 (allusion, medium confidence) · Ps 23:5 (22:5 LXX) (quotation, high confidence) · Isa 42:10 (quotation, high confidence) · Isa 5:7 (allusion, high confidence)
Notes and citation
Summary: The heart's vineyard of Sorek must bear grapes, not iniquity like Israel's vineyard.
- Ps 4:7 [LXX 4:8]; Judg 16:4 (the valley of Sorek, interpreted from a list of Hebrew names); Ps 23:5 [LXX 22:5]; Isa 42:10 (Greek); Isa 5:7.
Notes on the original text
- Digital text corrected (digitization: stray hyphen): Sor-ech → Sorech.
Cite (SBL): Ambrose, Expl. Ps. 36.19.4 (CSEL 64:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-19-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 20
36.20.1CSEL 64:86
Sustinentes enim dominum possidebunt terram, illam utique terram uiuentium. est quaedam terra caelestis, quae fructum caelestibus ferat, de qua ait: credo uidere bona domini in terra uiuentium. haec terra multo hominum sudore uentri ministrat alimenta, illa terra bona domini
"For those who wait for the Lord will possess the land," surely that land of the living. There is a kind of heavenly land, which bears fruit for heavenly beings, of which he says: "I believe that I shall see the good things of the Lord in the land of the living." This land supplies food for the belly with much human sweat; that land, the good land of the Lord,
Ps 37:9 (36:9 LXX) (quotation, high confidence) · Ps 27:13 (26:13 LXX) (quotation, high confidence) · Gen 3:19 (allusion, medium confidence)
Notes and citation
Summary: The land promised is the heavenly land of the living.
- Ps 37:9 [LXX 36:9]; Ps 27:13 [LXX 26:13]; Gen 3:19.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Ambrose, Expl. Ps. 36.20.1 (CSEL 64:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.20.2CSEL 64:86–87
sine ullo labore fructificat, in qua iustorum diuturna possessio et piae mentis hereditas est. et bene ait: sustinentes autem dominum hereditate possidebunt terram. haec est enim terra quae non praeterit; nam caelum et terra praeteribunt, uerba autem domini non praeteribunt. et ideo nec illa intellegibilis terra poterit praeterire paradisi, in qua sunt qui domini uerba conseruant. in hac terra conlocatus est Adam, ut fructum aeternae caperet uitae; sed quia uerba domini seruare non potuit, ideo in possessione quam acceperat manere non meruit.
bears fruit without any labor; in it is the lasting possession of the just and the inheritance of the pious mind. And well he says: "But those who wait for the Lord will possess the land by inheritance." For this is the land that does not pass away; for "heaven and earth will pass away, but the words of the Lord will not pass away." And so neither will that intelligible land of paradise be able to pass away, in which are those who keep the words of the Lord. In this land Adam was placed, to take the fruit of eternal life; but because he could not keep the words of the Lord, he did not deserve to remain in the possession he had received.
Ps 37:9 (36:9 LXX) (quotation, high confidence) · Matt 24:35 (quotation, high confidence) · Gen 2:15 (allusion, high confidence) · Gen 3:23 (allusion, medium confidence)
Notes and citation
Summary: The heavenly land, like paradise, endures for those who keep God's word.
- Ps 37:9 [LXX 36:9]; Matt 24:35; Gen 2:15.
Notes on the original text
- Digital text corrected (digitization: spaced letters, stray hyphen): u-erba autem domini non praet e r i b u n t → uerba autem domini non praeteribunt.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Ambrose, Expl. Ps. 36.20.2 (CSEL 64:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.20.3CSEL 64:87
qui autem uerba domini custodit, confidenter dicit: expectans expectaui dominum et respexit me. Adam autem quoniam non expectauit dominum — quomodo enim expectauit qui refugit et offerre se timuit? —, ideo nec dominus eum uidere dignatus est; oculi enim domini Super iustos. hunc autem eo usque uidere nolebat, ut quaereret dicens: Adam, ubi es? qui quaeritur, pro absente habetur. fides est, quae nos repraesentat deo, perfidia, quae facit impios exulare.
But he who keeps the words of the Lord confidently says: "Waiting, I waited for the Lord, and he looked upon me." But because Adam did not wait for the Lord (for how did he wait who fled and was afraid to present himself?), neither did the Lord deign to see him; for "the eyes of the Lord are upon the just." Him he was so unwilling to see that he asked, saying: "Adam, where are you?" He who is sought is counted as absent. It is faith that makes us present to God, faithlessness that makes the ungodly exiles.
Ps 40:1 (39:2 LXX) (quotation, high confidence) · Gen 3:8 (allusion, high confidence) · Ps 34:15 (33:16 LXX) (quotation, high confidence) · Gen 3:9 (quotation, high confidence)
Notes and citation
Summary: Adam hid and was "not seen"; faith makes us present to God.
- Ps 40:1 [LXX 39:2]; Gen 3:8–9; Ps 34:15 [LXX 33:16].
Topics: The fall
Cite (SBL): Ambrose, Expl. Ps. 36.20.3 (CSEL 64:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.20.4CSEL 64:87
nullus itaque est deo absens nisi qui se absentem fecerit, et ideo dicit: fiat tibi secundum fidem tuam; qui enim ignorat, ignorabitur. ergo Adam quasi peccator locum suum seruare non potuit; de paradiso eiectus in castellum est relegatus, ut ageret paenitentiam. accepit dilationem, ne continuo penitus interiret, ut salua fieret Eua per generationem filiorum, fidem sancti Abel, prophetarum gratiam, ecclesiae posteritatem.
So no one is absent to God except one who has made himself absent; and therefore he says: "Be it done to you according to your faith"; for "he who does not know will not be known." So Adam, as a sinner, could not keep his place; cast out of paradise, he was banished to a stronghold, to do penance. He received a delay, so as not to perish utterly at once, so that Eve might be saved through the bearing of children: the faith of holy Abel, the grace of the prophets, the posterity of the church.
Matt 9:29 (quotation, high confidence) · 1 Cor 14:38 (quotation, high confidence) · Gen 3:23 (allusion, high confidence) · 1 Tim 2:15 (allusion, high confidence)
Notes and citation
Summary: Adam was exiled to do penance; Eve saved through childbearing, read as the line of the faithful.
- Matt 9:29; 1 Cor 14:38; Gen 3:23–24; 1 Tim 2:15. "Has made himself" renders tecent, read as fecerit; by sense. "Stronghold" (castellum) may echo Gen 3:24 in an Old Latin form; uncertain.
Notes on the original text
- Digital text corrected (digitization: OCR letter slips): tecent → fecerit.
Topics: The fall
Cite (SBL): Ambrose, Expl. Ps. 36.20.4 (CSEL 64:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-20-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 21
36.21.1CSEL 64:87
Sed qui per haec redimi noluerit et in peccato perseuerandum ducit, de eo dicit prophetia: et adhuc pusillum et non erit peccator et quaeres locum eius et non inuenies. quomodo enim esse poterit in futurum, cum peccati locus diuturnus esse non possit? haec est enim terra quae aperuit os suum, ut sanguinem susciperet innocentis, et ideo in hac terra locus est peccatorum.
But he who will not be redeemed through these things and thinks he should persist in sin, of him the prophecy says: "And yet a little while and the sinner will not be; and you will seek his place and will not find it." For how can he exist in the future, when the place of sin cannot be lasting? For this is the land that opened its mouth to receive the blood of the innocent, and so in this land is the place of sinners.
Ps 37:10 (36:10 LXX) (quotation, high confidence) · Gen 4:11 (allusion, high confidence)
Notes and citation
Summary: The sinner's place is on this passing earth and will not be found.
- Ps 37:10 [LXX 36:10]; Gen 4:11.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 36.21.1 (CSEL 64:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.21.2CSEL 64:87–88
praeterit terra; quomodo peccatoris locus poterit inueniri? ego arbitror, quod ideo firmamentum inter aquam et aquam deus esse praeceperit, ut a uirtutibus peccata discerneret et superior aqua, quae laudat dominum, quieta maneret erroris, inferior peccato esset obnoxia. denique illa deum uidet, haec non uidet;
The earth passes away; how can the sinner's place be found? I think that God commanded the firmament to be between water and water for this reason: to separate sins from virtues, so that the upper water, which praises the Lord, might remain free of error, and the lower be liable to sin. Indeed that one sees God, this does not see him;
Gen 1:6 (allusion, high confidence) · Gen 1:7 (allusion, high confidence) · Ps 148:4 (allusion, high confidence)
Notes and citation
Summary: The waters above and below the firmament figure virtue and sin.
- Gen 1:6–7; Ps 148:4.
Notes on the original text
- Digital text corrected (digitization: split word, missing letter): disc rneret → discerneret.
Cite (SBL): Ambrose, Expl. Ps. 36.21.2 (CSEL 64:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-21-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.21.3CSEL 64:88
quae super caelos, uidet, quae in abysso, non uidet. unde etiam dictum est: uiderunt te aquae, deus, uiderunt te aquae et timuerunt, turbatae sunt abyssi; multitudo sonitus aquarum. merito turbantur abyssi, super quas tenebrae sunt deformes, et ideo pacem habere non possunt. unde rogauit legio daemoniorum, ut in abyssum mitteretur, et se cum magno tumultu praecipitauit in fluctus, ut porcorum gregem quem reppererat strangularet. peccatores itaque abyssum petunt, ubi caligo tenebrarum.
the water above the heavens sees, that in the abyss does not see. Hence it is also said: "The waters saw you, O God, the waters saw you and feared; the abysses were troubled; a multitude of the sound of waters." Rightly the abysses are troubled, over which is ugly darkness, and so they cannot have peace. Hence the legion of demons asked to be sent into the abyss, and threw itself into the waves with great tumult so as to drown the herd of swine it had found. Sinners, then, seek the abyss, where the gloom of darkness is.
Ps 77:16 (76:17 LXX) (quotation, high confidence) · Ps 77:17 (76:18 LXX) (quotation, high confidence) · Gen 1:2 (allusion, medium confidence) · Luke 8:31 (allusion, high confidence) · Luke 8:33 (allusion, high confidence)
Notes and citation
Summary: The abyss belongs to darkness and demons; sinners seek it.
- Ps 77:16–17 [LXX 76:17–18]; Gen 1:2; Luke 8:31–33.
Notes on the original text
- Digital text corrected (digitization: capital inside a word): porcOrum → porcorum.
Cite (SBL): Ambrose, Expl. Ps. 36.21.3 (CSEL 64:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-21-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 22
36.22.1CSEL 64:88
Mansueti autem possidebunt terram et delectabuntur in multitudine pacis. merito terram possident in quibus deus ipse requiescit, sicut diuino per Esaiam resultauit oraculo dicens: super quem requiescam nisi supra humilem et quietum et trementem uerba mea? qui sunt mansueti, nisi quos nullus
"But the gentle will possess the land and will delight in the multitude of peace." Rightly they possess the land in whom God himself rests, as he resounded through Isaiah in a divine oracle, saying: "On whom shall I rest but on the humble and quiet and him who trembles at my words?" Who are the gentle but those whom no
Ps 37:11 (36:11 LXX) (quotation, high confidence) · Matt 5:5 (allusion, medium confidence) · Isa 66:2 (quotation, high confidence)
Notes and citation
Summary: The gentle, in whom God rests, will possess the land.
- Ps 37:11 [LXX 36:11] (Matt 5:5); Isa 66:2 (Old Latin).
Notes on the original text
- Digital text corrected (digitization: spaced letters, l for b): M ansueti autem possidelunt terr am → Mansueti autem possidebunt terram.
Cite (SBL): Ambrose, Expl. Ps. 36.22.1 (CSEL 64:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.22.2CSEL 64:88–89
stimulus dissensionis exagitat, non ira perturbat, non saeuitia exasperat, non rabies crudelitatis inflammat? et ideo quia non uina, non epulas, non diuitias, sed pacem domini dilexerunt in corpore constituti, pro illa delectatione corporalium uoluptatum, qua se putarunt esse fraudandos, ut gratiam adipiscerentur aeternam, delectabuntur in multitudine pacis, quam dominus noster Iesus in diebus suis generi donauit humano, sicut prophetia, quae non mentita est, comprehendit asserens: orietur in diebus eius iustitia et multitudo pacis, donec extollatur luna. quae igitur est pax, qua cunctae ecclesiae multiplicatus est populus, nisi illa de qua dominus dixit: pacem meam relinquo uobis, pacem meam do uobis? dedit pacem, qui animorum bella sedauit.
goad of dissension stirs up, anger does not disturb, savagery does not exasperate, the madness of cruelty does not inflame? And so, because while placed in the body they loved not wines, not banquets, not riches, but the Lord's peace, in place of that delight of bodily pleasures of which they thought they would be deprived in order to gain eternal grace, they will delight in the multitude of peace, which our Lord Jesus gave to the human race in his days, as the prophecy, which did not lie, includes, asserting: "In his days justice will arise and a multitude of peace, until the moon is lifted up." What, then, is the peace by which the people of every church has been multiplied, but that of which the Lord said: "My peace I leave you, my peace I give you"? He gave peace who calmed the wars of souls.
Ps 37:11 (36:11 LXX) (allusion, high confidence) · Ps 72:7 (71:7 LXX) (quotation, high confidence) · John 14:27 (quotation, high confidence)
Notes and citation
Summary: The multitude of peace is the peace Christ gave, which calms the soul.
- Ps 72:7 [LXX 71:7]; John 14:27.
Notes on the original text
- Digital text corrected (digitization: split word): p acem meam do → pacem meam do.
Cite (SBL): Ambrose, Expl. Ps. 36.22.2 (CSEL 64:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 23
36.23.1CSEL 64:89
Sequitur: obseruabit peccator iustum et fremet super eum dentibus suis. dominus autem inridebit eum, quoniam prospicit quod ueniet dies eius. indignantis quidem et feruescentis in iracundia consuetudo est dentibus fremere, sed habet etiam cor maligni dentes suos, qui non resonare, sed lacerare consueuerunt. insidiae commenta nequitiae dentes sunt peccatoris.
There follows: "The sinner will watch the just man and gnash his teeth at him. But the Lord will laugh at him, for he foresees that his day will come." It is indeed the habit of one who is indignant and seething with anger to gnash with his teeth; but the heart of the malicious also has its teeth, which are wont not to make a noise but to tear. Plots, the devices of wickedness, are the sinner's teeth.
Ps 37:12 (36:12 LXX) (quotation, high confidence) · Ps 37:13 (36:13 LXX) (quotation, high confidence)
Notes and citation
Summary: The sinner's teeth are his plots against the just.
- Ps 37:12–13 [LXX 36:12–13].
Notes on the original text
- Digital text corrected (digitization: spaced letters, t for f): t rem e t → fremet.
Cite (SBL): Ambrose, Expl. Ps. 36.23.1 (CSEL 64:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.23.2CSEL 64:89
insidiatur ergo peccator iusto, quia inuidet; iusti enim uita redarguit peccatorem, quem tacita maiore auctoritate condemnat quam si clara uoce loqueretur. sed iustus timere non debet fremitum peccatoris, quia inprobitas non potest esse perpetua. insidiae temporales sunt, munimenta autem uirtutis aeterna. mors peccatoris omnem eius potentiam fraudemque dissoluit.
So the sinner lies in wait for the just man, because he envies him; for the just man's life refutes the sinner, and condemns him silently with greater authority than if it spoke with a clear voice. But the just man must not fear the sinner's gnashing, because wickedness cannot be perpetual. Plots are temporal, but the defenses of virtue eternal. The sinner's death dissolves all his power and fraud.
Notes and citation
Summary: The just man's life silently condemns the sinner, whose plots are short-lived.
- Wis 2:12–14.
Extrabiblical texts: Wis 2:14 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Expl. Ps. 36.23.2 (CSEL 64:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 24
36.24.1CSEL 64:89
Plus adicit: ecce, inquit, gladium euaginauerunt peccatores, extenderunt arcum suum, ut deiciant pauperem et inopem. quis est gladius peccatoris nisi contrarius gladio spiritus sancti? docuit hunc scriptura me gladium, docuit apostolus, dicens quia habemus loricam iustitiae et scutum fidei et galeam salutis et gladium spiritus quod est uerbum dei. ergo uerbum dei gladius spiritus sancti est; e contrario utique gladius nequissimi uerbum est malum.
He adds more: "Behold," he says, "sinners have drawn the sword, they have bent their bow, to cast down the poor and needy." What is the sinner's sword but the opposite of the sword of the Holy Spirit? Scripture has taught me this sword, the apostle has taught it, saying that we have "the breastplate of justice and the shield of faith and the helmet of salvation and the sword of the Spirit, which is the word of God." The word of God, then, is the sword of the Holy Spirit; on the contrary, the sword of the wicked one is an evil word.
Ps 37:14 (36:14 LXX) (quotation, high confidence) · Eph 6:14 (quotation, high confidence) · Eph 6:16 (quotation, high confidence) · Eph 6:17 (quotation, high confidence)
Notes and citation
Summary: The sinner's sword is evil speech, opposite to the Spirit's sword, the word of God.
- Ps 37:14 [LXX 36:14]; Eph 6:14–17.
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: spaced letters, 1 for l): d ei ci ant p aup er em → deiciant pauperem; 1 o ricam → loricam; uerbum d e i → uerbum dei.
Cite (SBL): Ambrose, Expl. Ps. 36.24.1 (CSEL 64:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.24.2CSEL 64:89–90
hoc Petrus apostolus Ananiam et Saphiram sermonis sui quodam ense percussit, hoc gladio Paulus Elymo aduersanti disputationibus suis oculorum lumen eripuit et noctem caecitatis infudit. considera nunc mihi iurgantes peccatores atque acerba iactantes insolentiae et criminationum obprobria proferentes. nonne, si eos audias, dices: gladium euaginauerunt peccatores, quando sermo turpis tam-
With this the apostle Peter struck Ananias and Sapphira, as with a sword of his speech; with this sword Paul took away the light of the eyes from Elymas, who opposed his arguments, and poured in the night of blindness. Consider now, I pray, sinners quarrelling and hurling bitter insolence and bringing forth the reproaches of accusations. If you hear them, will you not say: "Sinners have drawn the sword," when shameful speech is brought out of a wanton mouth as if
Acts 5:5 (allusion, high confidence) · Acts 5:10 (allusion, high confidence) · Acts 13:11 (allusion, high confidence) · Ps 37:14 (36:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Peter and Paul wielded the word as a sword; sinners draw it in insults.
- Acts 5:1–10; Acts 13:8–11; Ps 37:14 [LXX 36:14].
Cite (SBL): Ambrose, Expl. Ps. 36.24.2 (CSEL 64:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.24.3CSEL 64:90
quam de uagina petulanti ex ore profertur, quem cohiberi par fuit et recondi? similiter ut gladius uerbum dei dicitur, idem et sermo est peccatoris, ita et arcus quem extendunt peccatores mens eorum est et sagitta quam iaciunt sermo est uenenatus. sicut enim sagitta Christus qui est uerbum dei, cui dicitur: posui te sicut sagittam electam quae profertur ex pharetra dei, ita sagittae sunt perfidorum, quae arcu quodam iniquitatis emissae incautum
from a sheath, which ought to have been held back and put away? Just as the word of God is called a sword, and so too is the sinner's speech, so also the bow which sinners bend is their mind, and the arrow they shoot is poisoned speech. For as Christ, who is the Word of God, is an arrow, to whom it is said: "I have set you as a chosen arrow which is brought out of the quiver of God," so there are arrows of the faithless, which, shot from a kind of bow of iniquity, wound
Ps 37:14 (36:14 LXX) (allusion, high confidence) · Isa 49:2 (quotation, high confidence)
Notes and citation
Summary: Their bow is the mind, their arrow poisoned speech; Christ is God's chosen arrow.
- Isa 49:2 (Greek).
Cite (SBL): Ambrose, Expl. Ps. 36.24.3 (CSEL 64:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.24.4CSEL 64:90
uulnerant innocentem, nisi ignita eorum iacula scuto fidei repellantur, et ideo sollicitus esse debes miles in proelio, quia pugna tibi non solum aduersus carnem et sanguinem est, sed aduersus ipsas quoque nequitias spiritales quae non uidentur. abundent tibi arma fortia deo, ut facile possis quae uolueris tela depromere, ne pauperem te et inermem hostis possit opprimere. esto deo fortis, deo diues, ut dicatur de te:
the unwary innocent, unless their fiery darts are driven back by the shield of faith; and so you must be careful, soldier in battle, because your fight is not only against flesh and blood but also against the very spiritual forces of wickedness which are not seen. Let weapons mighty for God abound in you, so that you can easily draw out whatever darts you wish, lest the enemy be able to overpower you poor and unarmed. Be strong for God, rich for God, so that it may be said of you:
Eph 6:16 (allusion, high confidence) · Eph 6:12 (allusion, high confidence) · 2 Cor 10:4 (allusion, medium confidence)
Notes and citation
Summary: Be armed with faith against unseen spiritual foes.
- Eph 6:16, 12; 2 Cor 10:4.
Cite (SBL): Ambrose, Expl. Ps. 36.24.4 (CSEL 64:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.24.5CSEL 64:90
redemptio animae uiri diuitiae eius. abundato thesauro sapientiae, esto diues in uerbo et operibus bonis, ut possis esse munitus. fuge diuitias peccatoris, ne inueniat ubi uulnerare te possit. esto misericors, ut inuulnerabilis maneas uel curare te possis, si fueris uulneratus. est et pauper, quem uolunt aduersarii uulnerare, ex illo numero, de quo saluator dixit: beati pauperes spiritu, quoniam ipsorum est regnum caelorum.
"The ransom of a man's soul is his riches." Abound in the treasure of wisdom, be rich in word and good works, so that you can be fortified. Flee the riches of the sinner, lest he find where he can wound you. Be merciful, so that you may remain unwounded or be able to heal yourself if you have been wounded. There is also a poor man whom the adversaries wish to wound, of that number of whom the Savior said: "Blessed are the poor in spirit, for theirs is the kingdom of heaven."
Prov 13:8 (quotation, high confidence) · 1 Tim 6:18 (allusion, medium confidence) · Matt 5:3 (quotation, high confidence)
Notes and citation
Summary: True riches are wisdom and good works; the poor whom sinners attack are the poor in spirit.
- Prov 13:8; Matt 5:3.
Notes on the original text
- Digital text corrected (digitization: stray point): curare te. possis → curare te possis.
Topics: Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 36.24.5 (CSEL 64:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-24-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 25
36.25.1CSEL 64:90–91
Et ideo framea peccatorum intret, inquit, in cor ipsorum et arcus eorum confringantur, ut, quemadmodum reuertitur in dei seruulos ab eis qui non receperint benedicentium pacem, ita etiam malitia peccatorum, qua iusto nocere conantur, in eorum perniciem reuertatur, quo suis telis et uulneribus trucidentur; saepe enim iacula in ipsos qui ea iecerint refunduntur.
And so, he says, "let the sword of sinners enter into their own heart and let their bows be broken," so that, just as the peace of those who bless returns upon the servants of God from those who did not receive it, so too the malice of sinners, with which they try to harm the just man, may return to their own ruin, so that they are slaughtered by their own darts and wounds; for often darts are thrown back on those who threw them.
Ps 37:15 (36:15 LXX) (quotation, high confidence) · Matt 10:13 (allusion, high confidence)
Notes and citation
Summary: The sinners' weapons turn back on themselves, as the apostles' peace returned to them.
- Ps 37:15 [LXX 36:15]; Matt 10:13.
Notes on the original text
- Digital text corrected (digitization: h for b; digitization: spaced letters): i n cor ipsorum et ar cus eorum con f ring antur → in cor ipsorum et arcus eorum confringantur; henedicentium → benedicentium.
Cite (SBL): Ambrose, Expl. Ps. 36.25.1 (CSEL 64:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.25.2CSEL 64:91
quod etiam proximo accidit bello, cum infideles et sacrilegi lacesserent aliquem in domino confidentem et regnum eius ereptum ire contenderent, ecclesiis domini persecutionum saeua minitantes, ut subito uentus oreretur, qui infidelibus excuteret scuta de manibus ac tela omnium atque missilia in peccatoris exercitum retorqueret.
This happened too in the recent war, when the faithless and sacrilegious were attacking a man who trusted in the Lord and were striving to snatch his kingdom from him, threatening the churches of the Lord with savage persecutions: suddenly a wind arose, which struck the shields from the hands of the faithless and turned the darts and missiles of all back upon the army of the sinner.
Notes and citation
Summary: In the recent war a wind turned the enemy's missiles back on them.
- Almost certainly Theodosius's victory over Eugenius and Arbogast at the river Frigidus (September 394), when a violent wind blew the enemy's missiles back; the dating of this sermon follows from it.
Topics: Persecution
Cite (SBL): Ambrose, Expl. Ps. 36.25.2 (CSEL 64:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.25.3CSEL 64:91
adhuc hostis deerat et iam illi uentorum proelia ferre non poterant suisque spiculis sternebantur et, quod peius est, non erant corporum grauiora uulnera illa quam mentium; deficiebant enim corde, cum deum aduersum se pugnare cognoscerent. exierant itaque prouocantes et de pharetra cordis sui aduersus populum christianum uenenata perfidiae iacula proferebant, sed in caput eorum sua reuertebatur impietas.
The enemy was not yet at hand, and already they could not bear the battles of the winds and were laid low by their own javelins; and, what is worse, those wounds of the body were not graver than those of the mind; for they lost heart when they realized that God was fighting against them. They had gone out, then, provoking, and from the quiver of their heart were bringing out against the Christian people the poisoned darts of faithlessness; but their ungodliness returned on their own head.
Ps 7:16 (7:17 LXX) (allusion, medium confidence)
Notes and citation
Summary: The enemy lost heart when they saw God fighting against them.
- Ps 7:16 [LXX 7:17].
Cite (SBL): Ambrose, Expl. Ps. 36.25.3 (CSEL 64:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.25.4CSEL 64:91
denique ipsi inter se sua perfidia sunt soluti paratasque fidelibus insidias dominus dissipauit, ut non solum piis nocere non possent, sed propriis auxiliis nudarentur atque ad hostem sua arma transirent. quanto melius non protulissent gladium de uagina, hoc est impia nequaquam uerba prompsissent! nam si pro otioso sermone redditurus est unusquisque rationem, quanto magis uerba sacrilegii grauibus suppliciis expiabit!
In the end they were broken up among themselves by their own faithlessness, and the Lord scattered the plots prepared for the faithful, so that not only could they not harm the pious but they were stripped of their own auxiliaries and their weapons passed over to the enemy. How much better had they not drawn the sword from the sheath, that is, had never uttered ungodly words! For if each will render an account for an idle word, how much more will he expiate words of sacrilege with grave punishments!
Matt 12:36 (allusion, high confidence)
Notes and citation
Summary: Their army fell apart; ungodly words bring heavy judgment.
- Matt 12:36.
Cite (SBL): Ambrose, Expl. Ps. 36.25.4 (CSEL 64:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-25-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 26
36.26.1CSEL 64:91–92
Igne nos examinasti, dicit Dauid. ergo omnes igne examinabimur. et Ezechiel dicit: ecce uenit dominus omnipotens. et quis sustinebit diem introitus eius? aut quis sustinebit cum apparuerit nobis? quoniam ipse introibit sicut ignis conflatorii et sicut alueus lauantium. et sedebit conflans et purgans sicut aurum et argentum et purgabit filios Leui et effundet eos sicut aurum et sicut argentum, et
"You have tried us by fire," David says. All of us, then, will be tried by fire. And Ezekiel says: "Behold, the Lord Almighty comes. And who will endure the day of his entrance? Or who will endure when he appears to us? For he will enter like the fire of a furnace and like the lye of the washers. And he will sit smelting and purifying like gold and silver, and he will purify the sons of Levi and pour them out like gold and like silver, and
Ps 66:10 (65:10 LXX) (quotation, high confidence) · Mal 3:1 (quotation, high confidence) · Mal 3:2 (quotation, high confidence) · Mal 3:3 (quotation, high confidence)
Notes and citation
Summary: All will be tried by fire, as Malachi foretells of the Lord's coming.
- Ps 66:10 [LXX 65:10]; Mal 3:1–3 (Greek form), which Ambrose attributes to Ezekiel.
Notes on the original text
- Digital text corrected (digitization: stray point): appa.ruerit → apparuerit.
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Expl. Ps. 36.26.1 (CSEL 64:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.26.2CSEL 64:92
erunt domino offerentes sacrificium in aequitate. igne ergo purgabuntur filii Leui, igne Ezechiel, igne Daniel. sed hi etsi per ignem examinabuntur, dicent tamen: transiuimus per ignem et aquam. alii in igne remanebunt. illis rorabit ignis ut Hebraeis pueris, qui incendio fornacis ardentis obiecti sunt, ministros autem impietatis ultor ignis exuret.
they will be offering sacrifice to the Lord in equity." The sons of Levi, then, will be purified by fire, Ezekiel by fire, Daniel by fire. But these, though they will be tried by fire, will yet say: "We passed through fire and water." Others will remain in the fire. For the former the fire will be as dew, as for the Hebrew youths who were thrown into the blaze of the burning furnace; but the avenging fire will burn up the ministers of ungodliness.
Mal 3:3 (quotation, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Dan 3:27 (allusion, high confidence)
Notes and citation
Summary: Some pass through the fire unharmed, like the three youths; others remain in it.
- Mal 3:3; Ps 66:12 [LXX 65:12]; Dan 3:23–27, 50 (Greek, the dewy wind in the furnace).
Extrabiblical texts: Pr Azar 27 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Expl. Ps. 36.26.2 (CSEL 64:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.26.3CSEL 64:92
uae mihi, si opus meum arserit laboris huius patiar detrimentum etsi saluos faciet dominus seruos suos, salui erimus per fidem, sic tamen salui quasi per ignem; etsi non exuremur, tamen uremur. quomodo tamen alii remaneant in igne, alii pertranseant, alio loco nos doceat scriptura diuina. nempe in Mare Rubrum demersus populus est Aegyptiorum, transiuit autem populus Hebraeorum;
Woe to me, if my work burns: I shall suffer the loss of this labor; even if the Lord saves his servants, we shall be saved by faith, yet saved as through fire; even if we are not burned up, yet we shall be burned. How, though, some remain in the fire and others pass through, let divine Scripture teach us in another place. The people of the Egyptians was sunk in the Red Sea, but the people of the Hebrews passed through;
1 Cor 3:15 (quotation, high confidence) · Exod 14:22 (allusion, high confidence) · Exod 14:28 (allusion, high confidence)
Notes and citation
Summary: Even the saved pass through fire, as Israel passed through the sea while Egypt drowned.
- 1 Cor 3:15; Exod 14:22, 28.
Notes on the original text
- Digital text corrected (digitization: words joined): uaemihi → uae mihi.
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Expl. Ps. 36.26.3 (CSEL 64:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.26.4CSEL 64:92
Moyses pertransiuit, praecipitatus est Pharao, quoniam grauia eum peccata merserunt. eo modo praecipitabuntur sacrilegi in lacum ignis ardentis, qui superba in deum iactauere conuicia. sequamur ergo hic positi columnam ignis, quae nos in hoc corpore positos inluminet et uiam monstret, ut in futurum nobis nebula refrigeret noctis, quo saeua incendia releuare possimus.
Moses passed through, Pharaoh was cast down, because grave sins sank him. In the same way the sacrilegious will be cast down into the lake of burning fire, who have flung proud insults at God. While placed here, then, let us follow the pillar of fire, which may enlighten us while we are in this body and show us the way, so that in the future the cloud may cool us by night, by which we may be able to relieve the fierce burnings.
Exod 14:28 (allusion, high confidence) · Rev 20:15 (allusion, medium confidence) · Exod 13:21 (allusion, high confidence)
Notes and citation
Summary: Follow the pillar of fire now, so as to pass through the fire to come.
- Exod 14:22–28; Rev 20:14–15; Exod 13:21–22.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 36.26.4 (CSEL 64:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-26-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 27
36.27.1CSEL 64:92–93
Uide autem, scriptura quid dicat: arcus, inquit, peccatorum dominus confringat. arcum autem suum posuit in nube, quando diluuia cesserant, ut tranquillitas refunderetur. unde credendum, quia aduersarius et malignus arcum extendit suum, ut quietis animis moueat tempestates, excitet flatus. oremus ergo, ut arcum malignitatis dissoluat dominus deus noster, assit pauperi suo et inopi, qui propter dei timorem nescit affectandas esse diuitias, occupanda minorum praedia, uiduas relictis maiorum hereditatibus exuendas.
But see what Scripture says: "Let the Lord break the bows of sinners." But he set his own bow in the cloud when the floods had ceased, so that calm might be restored. Hence we must believe that the adversary and wicked one bends his bow to stir storms in quiet souls and raise blasts of wind. Let us pray, then, that the Lord our God may break the bow of malice and stand by his poor and needy one, who, for fear of God, does not know that riches are to be grasped, the estates of lesser men seized, widows stripped of the inheritances left by their elders.
Ps 37:15 (36:15 LXX) (quotation, high confidence) · Gen 9:13 (allusion, high confidence) · Ps 37:14 (36:14 LXX) (allusion, high confidence)
Notes and citation
Summary: God's bow brings calm; the devil's bow brings storms; let God break it.
- Ps 37:15, 14 [LXX 36:15, 14]; Gen 9:13.
Notes on the original text
- Digital text corrected (digitization: stray point): et.malignus → et malignus.
Cite (SBL): Ambrose, Expl. Ps. 36.27.1 (CSEL 64:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 28
36.28.1CSEL 64:93
Melius est parum iusto super diuitias peccatorum multas. non ergo diuitiae accusantur, sed diuitiae peccatorum, nisi forte quia peccator dixit: omnia haec mihi tradita sunt et cui uolo do illa, deinde quoniam diuitiae magis facem cupiditatis inflammant et unusquisque, dum maiora desiderat, non declinat diuerticula peccatorum.
"Better is a little to the just than the many riches of sinners." It is not riches, then, that are accused, but the riches of sinners; unless perhaps because the sinner said: "All these things have been handed over to me, and I give them to whom I will"; and then because riches rather inflame the torch of desire, and each one, while he desires more, does not turn aside from the byways of sins.
Ps 37:16 (36:16 LXX) (quotation, high confidence) · Luke 4:6 (quotation, high confidence)
Notes and citation
Summary: Not riches as such but the riches of sinners are condemned.
- Ps 37:16 [LXX 36:16]; Luke 4:6 (the devil's words).
Notes on the original text
- Digital text corrected (digitization: spaced letters): M elius → Melius.
Topics: Ethics, Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 36.28.1 (CSEL 64:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.28.2CSEL 64:93
unde et saluator dixit: facite uobis amicos de mamona iniquitatis. iniquitatis enim census est, qui in diaboli potestate est, ut cui ille uoluerit conferatur. potest et illud intellegi, quia melius est parum iusto super diuitias peccatorum multas, quia est quidam diues in uerbis, ut sunt philosophi istius mundi de sacrilegiis disputantes, de motu siderum, de stella Iouis ac Saturni, de generationibus hominum, de simulacrorum cultu, de geometria et dialectica. philosophi ergo in sermone diuites sunt, fidei inopes, ueritatis exsortes.
Hence the Savior too said: "Make friends for yourselves of the mammon of iniquity." For that wealth is of iniquity which is in the devil's power, to be conferred on whom he wishes. It can also be understood that "better is a little to the just than the many riches of sinners," because there is a kind of man rich in words, like the philosophers of this world disputing about sacrileges, about the motion of the stars, about the star of Jupiter and of Saturn, about the generations of men, about the worship of images, about geometry and dialectic. Philosophers, then, are rich in speech, poor in faith, without share in the truth.
Luke 16:9 (quotation, high confidence) · Ps 37:16 (36:16 LXX) (quotation, high confidence)
Notes and citation
Summary: The "riches of sinners" may be the philosophers' wealth of words.
- Luke 16:9; Ps 37:16 [LXX 36:16].
Topics: Philosophy
Cite (SBL): Ambrose, Expl. Ps. 36.28.2 (CSEL 64:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.28.3CSEL 64:93–94
et sunt plerique simplices domini sacerdotes, in sermone pauperes, abstinentia et uirtute sublimes. illi multis locuntur perfidiam, isti paucis fidem asserunt; illi suos amittunt cotidie sacerdotes, hic pauper populos adquirit ecclesiae numeroque credentium. qui ergo hos audierit et uiderit operum qualitatem, dicet: melius est modicum iusto super diuitias
And there are many simple priests of the Lord, poor in speech, sublime in abstinence and virtue. Those speak faithlessness to many, these assert the faith in few words; those daily lose their own priests, this poor man gains peoples for the church and for the number of believers. He who hears these and sees the quality of their works will say: "Better is a little to the just than the many riches
Ps 37:16 (36:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Simple priests, poor in words, win more than eloquent philosophers.
- "Those daily lose their own priests" seems to refer to pagan priests converting; uncertain.
Topics: Church office, Philosophy
Cite (SBL): Ambrose, Expl. Ps. 36.28.3 (CSEL 64:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.28.4CSEL 64:94
peccatorum multas. hinc Salomon deriuauit illud, quod quasi suum ipse posuit: ex multiloquio non effugies peccatum. dialectica ergo diuitias uerborum fluit, pietas timorem dei seruat. ideo hic parcus in uerbis, diues in spiritu magis uult timere quam uana ueri uerba iactare. timor enim disciplina sapientiae est, loquacitas innocentiae uirtutisque naufragium atque incentiuum prolapsionis et culpae.
of sinners." From here Solomon drew what he set down as though his own: "In much speaking you will not escape sin." Dialectic, then, flows with riches of words; piety keeps the fear of God. So this man, sparing in words, rich in spirit, prefers to fear rather than toss about vain words of truth. For fear is the discipline of wisdom; talkativeness is the shipwreck of innocence and virtue and an incentive to falling and guilt.
Prov 10:19 (quotation, high confidence) · Prov 15:33 (allusion, medium confidence)
Notes and citation
Summary: Much talk leads to sin; the fear of God is the discipline of wisdom.
- Prov 10:19; Prov 15:33 (1:7).
Notes on the original text
- Digital text corrected (digitization: spaced letters): e x multiloquio → ex multiloquio.
Cite (SBL): Ambrose, Expl. Ps. 36.28.4 (CSEL 64:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-28-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 29
36.29.1CSEL 64:94
Quoniam brachia, inquit, peccatorum conterentur, ut actus eorum iusto impedimentum afferre non possint, ne derelinquatur uirga peccatorum super sortem iustorum. et Paulus ait: conterat deus satanan sub pedibus uestris. si enim brachium eius contritum fuerit, totus ipse conteretur, ut conculcentur eius commenta sicut uenena serpentis.
"For the arms of sinners," he says, "will be broken," so that their actions cannot hinder the just man, "lest the rod of sinners be left upon the lot of the just." And Paul says: "May God crush Satan under your feet." For if his arm is broken, he himself will be wholly crushed, so that his devices may be trodden down like the venom of a serpent.
Ps 37:17 (36:17 LXX) (quotation, high confidence) · Ps 125:3 (124:3 LXX) (quotation, high confidence) · Rom 16:20 (quotation, high confidence)
Notes and citation
Summary: God breaks the arms of sinners and crushes Satan.
- Ps 37:17 [LXX 36:17]; Ps 125:3 [LXX 124:3]; Rom 16:20.
Notes on the original text
- Digital text corrected (digitization: garbled letters; digitization: split word): conter entur → conterentur; aiU conterat → ait: conterat.
Cite (SBL): Ambrose, Expl. Ps. 36.29.1 (CSEL 64:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-29-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 30
36.30.1CSEL 64:94
Confirmat autem iustos dominus brachio aduersarii dissoluto, et ideo iustus dicit: et confirmasti super manum tuam, et Iob ait: manus domini tetigit me. misit ergo dominus manum suam in seruum suum et manum peccatoris, quam in eum accepta miserat potestate, brachiumque contriuit. ita diabolus suo sermone deceptus est, qui dixit: mitte manum tuam in eum et uideamus, si in faciem te non benedicit;
"But the Lord strengthens the just," when the adversary's arm is broken; and so the just man says: "And you have strengthened your hand upon me," and Job says: "The hand of the Lord has touched me." The Lord, then, put his hand on his servant and broke the hand of the sinner, which he had put on him with the power he had received, and broke his arm. So the devil was deceived by his own word, who said: "Put your hand on him and let us see whether he will not bless you to your face";
Ps 37:17 (36:17 LXX) (quotation, high confidence) · Ps 38:2 (37:3 LXX) (quotation, high confidence) · Job 19:21 (quotation, high confidence) · Job 1:11 (quotation, high confidence) · Job 2:5 (allusion, medium confidence)
Notes and citation
Summary: God's hand strengthened Job and broke the devil's.
- Ps 37:17 [LXX 36:17]; Ps 38:2 [LXX 37:3]; Job 19:21; Job 1:11 (2:5).
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: words joined): Con f irmat → Confirmat; manumtuam → manum tuam.
Cite (SBL): Ambrose, Expl. Ps. 36.30.1 (CSEL 64:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-30-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.30.2CSEL 64:94–95
non enim ausus est dicere maledicit, sed hoc intellegendum reliquit. misit dominus manum suam et confirmatus est Iob, coepit benedicere qui maledicere credebatur; sanat enim iustos cum tangit manus diuina, non uulnerat. misit manum suam et leprosi macula omnis abscessit, tetigit caecorum oculos et caecitate depulsa lumen refulsit oculorum. pete ergo semper ut confirmeris, quoniam et tu qui stas uide ne cadas. nos stare debemus, ut confirmemur a domino. lubricum est saeculum, cito labimur; ideo rogemus, ut nos dominus stabilire et confirmare dignetur.
for he did not dare to say "curses," but left it to be understood. The Lord put out his hand and Job was strengthened; he who was thought to curse began to bless; for the divine hand heals the just when it touches them, it does not wound. He put out his hand and every spot of the leper departed; he touched the eyes of the blind and, the blindness driven away, the light of the eyes shone again. Ask always, then, to be strengthened, since "you too who stand, see that you do not fall." We must stand so as to be strengthened by the Lord. The world is slippery, we soon fall; so let us ask that the Lord may deign to make us stable and strong.
Job 1:21 (allusion, medium confidence) · Matt 8:3 (allusion, high confidence) · Matt 9:29 (allusion, high confidence) · 1 Cor 10:12 (quotation, high confidence)
Notes and citation
Summary: God's hand heals; pray always to be strengthened.
- Job 1:21; 2:10; Matt 8:3; Matt 9:29–30; 1 Cor 10:12.
Topics: Prayer
Cite (SBL): Ambrose, Expl. Ps. 36.30.2 (CSEL 64:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-30-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 31
36.31.1CSEL 64:95
Noli putare, quia uiam tuum nesciat dominus; si iustus es, nouit. crede dicenti prophetae: nouit dominus uias inmaculatorum et hereditas eorum inmaculata erit; non confundentur in tempore malo. qui nouit Christum, scitur a domino; nouit iustos, nescit iniustos. ideo iniustis dicet: discedite a me omnes qui operamini iniquitatem; nescio uos, hoc est: quia estis indigni cognitione diuina; nescio uos, quia me ipsi nescire uoluistis. opera uestra me nesciunt, facta uestra me nesciunt; etsi dicatis, quia scitis me, redarguunt uos uestra peccata.
Do not think that the Lord does not know your way; if you are just, he knows it. Believe the prophet who says: "The Lord knows the ways of the spotless, and their inheritance will be spotless; they will not be confounded in the evil time." He who knows Christ is known by the Lord; he knows the just, he does not know the unjust. So he will say to the unjust: "Depart from me, all you who work iniquity; I do not know you," that is: because you are unworthy of divine knowledge; I do not know you, because you yourselves chose not to know me. Your works do not know me, your deeds do not know me; even if you say that you know me, your sins refute you.
Ps 37:18 (36:18 LXX) (quotation, high confidence) · Ps 37:19 (36:19 LXX) (quotation, high confidence) · Luke 13:27 (quotation, high confidence) · Matt 7:23 (allusion, medium confidence) · Titus 1:16 (echo, low confidence)
Notes and citation
Summary: God knows the just; to the unjust he says "I do not know you".
- Ps 37:18–19 [LXX 36:18–19] ("inheritance will be spotless" as transmitted; the psalm has "for ever"); Luke 13:27 (Matt 7:23).
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: stray letters): eorum um inmaculata → eorum inmaculata; a m e omnes → a me omnes.
Cite (SBL): Ambrose, Expl. Ps. 36.31.1 (CSEL 64:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-31-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.31.2CSEL 64:95
omne peccatum a malo est, qui autem non peccat, in me manet; hoc scripsit Iohannes. quid de domino dicam, quia dedignatur impium scire? Paulus dedignatur, qui dixit: si quis in uobis propheta est aut spiritalis, cognoscat quae scribo uobis; qui autem ignorat, ignorabitur, et alibi ita dictum est: cognouit dominus qui sunt eius. simus ergo domini, ut cognoscat nos dominus, et discedat ab iniquitate omnis qui nominat nomen domini.
"Every sin is from the evil one, but he who does not sin abides in me": this John wrote. Why should I speak of the Lord, that he disdains to know the ungodly? Paul disdains it, who said: "If anyone among you is a prophet or spiritual, let him acknowledge what I write to you; but he who does not know will not be known"; and elsewhere it is said thus: "The Lord knows those who are his." Let us, then, be the Lord's, so that the Lord may know us, "and let everyone who names the name of the Lord depart from iniquity."
1 John 3:8 (allusion, high confidence) · 1 John 3:6 (allusion, high confidence) · 1 Cor 14:37 (quotation, high confidence) · 1 Cor 14:38 (quotation, high confidence) · 2 Tim 2:19 (quotation, high confidence)
Notes and citation
Summary: Those who are the Lord's are known by him and depart from iniquity.
- 1 John 3:8, 6 (paraphrased); 1 Cor 14:37–38; 2 Tim 2:19.
Cite (SBL): Ambrose, Expl. Ps. 36.31.2 (CSEL 64:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-31-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 32
36.32.1CSEL 64:95–96
Graecus habet: nouit dominus dies inmaculatorum; sunt enim dies Heliae, sunt dies Nabuchodonosor. ideo euangelium habet: in diebus Heliae, quando clausum est caelum. nox erat perfidis, sed Heliae lumen erat; clausum erat perfidis caelum, sed Heliae patebat; fames erat perfidis, sed Heliae ubertas. neque enim esurire poterat cui cibum caelestia ministrabant nec esuriebat qui alios ipse pascebat. ergo sibi dies est iustus in tenebris, quia et lux in tenebris lucet. et Ioseph in Aegypto erat et lucebat ei meridies, sicut supra dixit.
The Greek has: "The Lord knows the days of the spotless"; for there are days of Elijah, there are days of Nebuchadnezzar. So the gospel has: "in the days of Elijah, when heaven was shut." It was night for the faithless, but there was light for Elijah; heaven was shut for the faithless, but open for Elijah; there was famine for the faithless, but plenty for Elijah. For he who was fed with food by heavenly things could not hunger, nor did he hunger who himself fed others. So the just man is day to himself in darkness, because "the light also shines in darkness." Joseph too was in Egypt and noon shone for him, as he said above.
Ps 37:18 (36:18 LXX) (quotation, high confidence) · Luke 4:25 (quotation, high confidence) · 1 Kgs 17:6 (allusion, high confidence) · 1 Kgs 17:16 (allusion, medium confidence) · John 1:5 (quotation, high confidence) · Gen 43:16 (allusion, medium confidence)
Notes and citation
Summary: The Greek reads "days": the just, like Elijah and Joseph, have day even amid darkness.
- Ps 37:18 [LXX 36:18]; Luke 4:25; 1 Kgs 17:6, 14–16; John 1:5; Gen 43:16.
Notes on the original text
- Digital text corrected (digitization: 1 for l; digitization: OCR letter slips): csuriie → esurire; 1ucet → lucet.
Cite (SBL): Ambrose, Expl. Ps. 36.32.1 (CSEL 64:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.32.2CSEL 64:96
peccatori autem dixit deus: quare tu enarras iustitias me? iustitia lumen est, quia supra habet: et educet sicut lumen iustitiam tuam. habes ergo quod in te luceat, si iustitiam sequaris. splendet tibi dies, lucet tibi nox, quia fideli et nox tamquam dies inluminabitur. dies igitur iusti nouit dominus, quia ipse inluminat omnem hominem uenientem in hunc mundum, hoc est: illum qui ad imaginem et similitudinem dei uiuit, illum qui se hominem eius cognoscit, ut refugiat equorum libidinem adhinnientem, ferarum rabiem, lepusculorum formidinem, uulpium fraudem, rapinam luporum, illum
But to the sinner God said: "Why do you recount my justices?" Justice is light, for above he has: "And he will bring forth your justice like light." You have, then, what may shine in you, if you follow justice. The day shines for you, the night gives you light, because for the faithful even night will be lit up like day. The Lord, then, knows the days of the just man, because he himself enlightens every man coming into this world, that is, him who lives after the image and likeness of God, him who knows himself as God's man, so as to flee the neighing lust of horses, the fury of wild beasts, the timidity of hares, the fraud of foxes, the rapine of wolves; that
Ps 50:16 (49:16 LXX) (quotation, high confidence) · Ps 37:6 (36:6 LXX) (quotation, high confidence) · Ps 139:12 (138:12 LXX) (allusion, high confidence) · John 1:9 (quotation, high confidence) · Gen 1:26 (allusion, high confidence) · Jer 5:8 (allusion, medium confidence)
Notes and citation
Summary: Justice is light; God enlightens the man who lives as God's image, not as a beast.
- Ps 50:16 [LXX 49:16]; Ps 37:6 [LXX 36:6]; Ps 139:12 [LXX 138:12]; John 1:9; Gen 1:26; Jer 5:8.
Cite (SBL): Ambrose, Expl. Ps. 36.32.2 (CSEL 64:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.32.3CSEL 64:96
hominem qui sic agit, quasi in hunc mundum superuenerit, qui non ex sanguine neque ex uoluntate carnis, sed ex deo natus sit. uenisti ergo; noli remanere, noli haerere terrenis. ut scias autem, quia dies boni sunt, audi dicentem: Abraham diem meum uidit et gauisus est. bonum habet diem qui dei filium bonum deum nouit et dominum confitetur. et rursus ipse nos ammonet cauere debere, quia dies mali sunt. qui mali sunt dies? in quibus utique malum cognoscitur, quod est a malo.
man who acts as though he had come into this world as a newcomer, who is born not of blood nor of the will of the flesh but of God. You have come, then; do not stay, do not cling to earthly things. And so that you may know that there are good days, hear one saying: "Abraham saw my day and rejoiced." He has a good day who knows the Son of God as good God and confesses him as Lord. And again he himself warns us that we must beware, because "the days are evil." What days are evil? Those in which evil is known, which is from the evil one.
John 1:13 (quotation, high confidence) · John 8:56 (quotation, high confidence) · Eph 5:16 (quotation, high confidence)
Notes and citation
Summary: There are good days, like the day of Christ Abraham saw, and evil days.
- John 1:13; John 8:56; Eph 5:16.
Notes on the original text
- Digital text corrected (digitization: Q for o; digitization: f for t; digitization: x for r): haexere → haerere; bQni → boni; sunf → sunt.
Cite (SBL): Ambrose, Expl. Ps. 36.32.3 (CSEL 64:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.32.4CSEL 64:96–97
aut forte dies saeculi mali sunt, quia saeculum in maligno positum est. sed legimus etiam post saeculum diem malum: in die mala liberabit eum dominus, hoc est: in die iudicii propter multorum supplicia. necesse est enim ut torqueantur iniusti, conpatiantur iusti, quia et angeli gaudent, cum peccator a morte seruatur unus. conpatiuntur igitur cum punitur, etsi alibi legerimus: laetabitur iustus, cum uiderit uindictam impiorum, quod suo loco reseruo, etsi frequenter audieris cur laetetur; sed occupationes occupationibus non inseramus.
Or perhaps the days of the world are evil, because the world lies in the evil one. But we read of an evil day after the world too: "In the evil day the Lord will deliver him," that is, on the day of judgment because of the punishments of many. For the unjust must be tormented and the just must suffer with them, since the angels too rejoice when one sinner is saved from death. They suffer with him, then, when he is punished, even though we have read elsewhere: "The just will rejoice when he sees the vengeance on the ungodly"; this I reserve for its place, though you have often heard why he rejoices; but let us not insert one occupation into another.
1 John 5:19 (allusion, high confidence) · Ps 41:1 (40:2 LXX) (quotation, high confidence) · Luke 15:10 (allusion, high confidence) · Ps 58:10 (57:11 LXX) (quotation, high confidence)
Notes and citation
Summary: The evil day is the day of judgment, when the just will grieve for the punished.
- 1 John 5:19; Ps 41:1 [LXX 40:2]; Luke 15:10; Ps 58:10 [LXX 57:11].
Topics: Eschatology, The last judgment
Cite (SBL): Ambrose, Expl. Ps. 36.32.4 (CSEL 64:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-32-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 33
36.33.1CSEL 64:97
Nouit dominus dies inmaculatorum, quia inmaculatae innocentiae gratia eius et plenitudo miseretur, non miseretur errantibus. isti non habent diem, quia lucem fugiunt; de quibus pulchre dictum est: dies eorum sicut umbra praetereunt. cognitio ergo dei dignationis est, non uisionis. oculi eius lux sunt, quos aspicit illuminat; et ideo oculi eius dies iustorum sunt.
"The Lord knows the days of the spotless," because his grace and fullness have mercy on spotless innocence; he does not have mercy on those who go astray. These have no day, because they flee the light; of them it is finely said: "Their days pass like a shadow." The knowledge of God, then, is one of favor, not of sight. His eyes are light; those he looks upon he enlightens; and so his eyes are the day of the just.
Ps 37:18 (36:18 LXX) (quotation, high confidence) · Ps 144:4 (143:4 LXX) (quotation, high confidence)
Notes and citation
Summary: God's "knowing" is favor; his gaze is the day of the just.
- Ps 37:18 [LXX 36:18]; Ps 144:4 [LXX 143:4].
Cite (SBL): Ambrose, Expl. Ps. 36.33.1 (CSEL 64:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-33-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 34
36.34.1CSEL 64:97
Unde et hereditas eorum in aeternum erit, quia aeterna bona, non temporalis hereditatis compendia quaesiuerunt, et non habebunt de quo erubescant in tempore malo, id est iudicii caelestis, et in diebus famis saturabuntur, quia non in pane solo uiuit homo, sed in omni uerbo dei. sed quis homo? scio hominem in Christo ante annos quattuordecim —siue in corpore nescio, siue extra corpus nescio, deus scit - raptum eiusmodi usque ad tertium caelum.
Hence also "their inheritance will be for ever," because they sought eternal goods, not the gains of a temporal inheritance, "and they will have nothing to blush for in the evil time," that is, of the heavenly judgment, "and in the days of famine they will be satisfied," because "man does not live by bread alone, but by every word of God." But what man? "I know a man in Christ fourteen years ago (whether in the body I do not know, or out of the body I do not know, God knows), caught up as such to the third heaven."
Ps 37:18 (36:18 LXX) (quotation, high confidence) · Ps 37:19 (36:19 LXX) (quotation, high confidence) · Matt 4:4 (quotation, high confidence) · 2 Cor 12:2 (quotation, high confidence)
Notes and citation
Summary: The just will be satisfied in famine, living by God's word, like the man of 2 Cor 12.
- Ps 37:18–19 [LXX 36:18–19]; Matt 4:4; 2 Cor 12:2.
Notes on the original text
- Digital text corrected (digitization: spaced letters, missing letter; digitization: spaced letters, repeated letter; digitization: stray letter): i n tempore mao → in tempore malo; f famis s atur ab u ntur → famis saturabuntur; quattuordecim m —siue → quattuordecim —siue.
Cite (SBL): Ambrose, Expl. Ps. 36.34.1 (CSEL 64:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-34-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.34.2CSEL 64:97–98
ille ergo homo qui in Christo est, qui se in carne esse non nouit, qui non in carne ambulat, sed in spiritu, ille qui rapitur non solum ad caelum, sed etiam ad tertium caelum et rapitur ad paradisum et audit uerba quae non licet homini loqui, qui non in uirtutibus suis, sed in infirmitatibus gloriatur, ipse non in solo pane, sed in omni uerbo dei uiuit. uerbum enim dei uita est, quia uerbum caro factum est. unde praeclare dixit euangelista: quod factum est in ipso uita est.
That man, then, who is in Christ, who does not know that he is in the flesh, who walks not in the flesh but in the spirit, who is caught up not only to heaven but to the third heaven, and is caught up to paradise and hears words which it is not lawful for a man to speak, who glories not in his powers but in his weaknesses: he lives not by bread alone but by every word of God. For the Word of God is life, because the Word was made flesh. Hence the evangelist excellently said: "What was made in him is life."
Rom 8:4 (allusion, high confidence) · 2 Cor 12:4 (allusion, high confidence) · 2 Cor 12:9 (allusion, high confidence) · Matt 4:4 (quotation, high confidence) · John 1:14 (allusion, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: The man in Christ lives by the Word, who is life.
- Rom 8:4, 9; 2 Cor 12:2–5, 9; Matt 4:4; John 1:14; John 1:3–4 in the punctuation "what was made in him is life".
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 36.34.2 (CSEL 64:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-34-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-34-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 35
36.35.1CSEL 64:98
Alexandrini quidem et Aegyptii legunt: omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est et interposita distinctione subiciunt: in ipso uita est. salua sit fidelibus illa distinctio; ego non uereor legere: quod factum est in ipso uita
The Alexandrians, indeed, and the Egyptians read: "All things were made through him, and without him was made nothing that was made," and, placing a stop in between, add: "In him is life." Let that punctuation be kept safe for the faithful; I am not afraid to read: "What was made in him is life,"
John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: Two punctuations of John 1:3–4; Ambrose prefers "what was made in him is life".
- John 1:3–4. On the punctuation, which the Arians used to argue the Word was "made".
Notes on the original text
- Digital text corrected (digitization: words joined): inipso → in ipso.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 36.35.1 (CSEL 64:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.35.2CSEL 64:98
est et nihil habet quod teneat Arrianus, quia non illius uenena considero, sed lectionis sacrae consuetudinem recognosco. non enim dixit factum est uerbum ante omne principium, non dixit factum est uerbum, sed si, quod dixerit, audire desideras: uerbum, inquit, erat apud deum. erat apud deum quod cum ipso operabatur, cum ipso dominabatur. non dixit factum est uerbum, sed dixit: deus erat uerbum.
and the Arian has nothing to hold on to, for I do not consider his poisons but recognize the custom of reading sacred Scripture. For he did not say "the Word was made before every beginning"; he did not say "the Word was made"; but if you want to hear what he said: "The Word," he says, "was with God." He was with God who worked with him, who ruled with him. He did not say "the Word was made," but said: "The Word was God."
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John never says the Word was made, but that the Word was God.
- John 1:1. Anti-Arian argument.
Topics: Christology, Heresy, Trinity, Arianism
Cite (SBL): Ambrose, Expl. Ps. 36.35.2 (CSEL 64:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.35.3CSEL 64:98
deus autem non factura, sed factor est et creator. aperi aures et audi: omnia per ipsum facta sunt et sine ipso factum est nihil discis esse filium, in quo diuinitatis est plenitudo. aperi aures adhuc paululum et audi dicentem: quod factum est in ipso uita est.
And God is not a thing made, but the maker and creator. Open your ears and hear: "All things were made through him, and without him was made nothing": you learn that he is the Son, in whom is the fullness of the Godhead. Open your ears a little more and hear him saying: "What was made in him is life."
John 1:3 (quotation, high confidence) · Col 2:9 (allusion, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: The Word is the maker, not a thing made.
- John 1:3–4; Col 2:9.
Topics: Christology, Trinity
Cite (SBL): Ambrose, Expl. Ps. 36.35.3 (CSEL 64:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.35.4CSEL 64:98–99
in ipso, inquit, factum est, non dei uerbum factum est. aut si hoc mouet te ad calumniam, quia dixit in ipso factum est, numquid et deo patri calumniaris, quia dei filius dixit: qui autem facit ueritatem uenit ad lucem, ut manifestentur opera eius, quia in deo sunt facta, aut quia Dauid dixit: confitebor tibi, domine, quoniam exaudisti me et factus es mihi in salutem, hoc est: conuersus es mihi in salutem, operatus es ad salutem? possem aliis uti, sed nolo mihi credas, ne putes argumenta esse ingenii, non testimonia ueritatis.
"In him," he says, "was made," not "the Word of God was made." Or if this moves you to cavil, because he said "was made in him," do you cavil against God the Father too, because the Son of God said: "But he who does the truth comes to the light, that his works may be made manifest, because they have been done in God," or because David said: "I will confess to you, O Lord, for you have heard me and have become my salvation," that is: you have turned to me for salvation, you have worked for my salvation? I could use other passages, but I do not want you to believe me, lest you think them arguments of ingenuity, not testimonies of truth.
John 3:21 (quotation, high confidence) · Ps 118:21 (117:21 LXX) (quotation, high confidence)
Notes and citation
Summary: "Made in him" does not make the Word a creature, as other texts show.
- John 3:21; Ps 118:21 [LXX 117:21].
Topics: Christology, Heresy
Cite (SBL): Ambrose, Expl. Ps. 36.35.4 (CSEL 64:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-35-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 36
36.36.1CSEL 64:99
Ipse tonitrui filius, ipse qui in Christi pectore recumbebat, ipse cui secreta sua dominus non tacebat, cui Petrus innuit ut dominum interrogaret et ille interrogauit et dominus reuelauit, ipse exponat quid senserit de eo quod ait: quod factum est in ipso uita est. audi ergo interpretantem, quia tuas, Arriane, calumnias iam cauebat: quod erat ab initio et quod audiuimus et uidimus oculis nostris, quod perspeximus et manus nostrae scrutatae sunt de uerbo uitae, et uita apparuit.
Let the son of thunder himself, he who reclined on Christ's breast, he from whom the Lord did not keep his secrets, to whom Peter nodded to ask the Lord, and he asked and the Lord revealed it, let him explain what he meant by saying: "What was made in him is life." Hear him interpreting, then, for he was already guarding against your cavils, Arian: "What was from the beginning, and what we have heard and seen with our eyes, what we have looked upon and our hands have examined, concerning the Word of life; and the life appeared."
Mark 3:17 (allusion, high confidence) · John 13:23 (allusion, high confidence) · John 13:24 (allusion, high confidence) · John 1:4 (quotation, high confidence) · 1 John 1:1 (quotation, high confidence) · 1 John 1:2 (quotation, high confidence)
Notes and citation
Summary: John himself explains in his letter: the life appeared in the flesh.
- Mark 3:17; John 13:23–25; 1 John 1:1–2.
Notes on the original text
- Digital text corrected (digitization: stray letter): quiod → quod.
Topics: Christology, Heresy
Cite (SBL): Ambrose, Expl. Ps. 36.36.1 (CSEL 64:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.36.2CSEL 64:99
caro ergo est quae in Christo apparuit uel Christus in carne; ipse nostra in omnibus uita est. ipsius diuinitas uita est, ipsius aeternitas uita est, ipsius caro uita est, ipsius passio uita est. unde et Hieremias ait: in umbra eius uiuemus. umbra alarum umbra crucis, umbra est passionis. ipsius mors uita est, ipsius uulnus uita est, ipsius sanguis est uita, ipsius sepultura est uita, ipsius resurrectio uita est uniuersorum.
It is the flesh, then, that appeared in Christ, or Christ in the flesh; he is our life in all things. His Godhead is life, his eternity is life, his flesh is life, his passion is life. Hence Jeremiah too says: "In his shadow we shall live." The shadow of the wings is the shadow of the cross, the shadow of the passion. His death is life, his wound is life, his blood is life, his burial is life, his resurrection is the life of all.
Lam 4:20 (quotation, high confidence)
Notes and citation
Summary: Everything in Christ, even his death, is life for us.
- Lam 4:20 ("under his shadow we shall live"), cited as Jeremiah.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 36.36.2 (CSEL 64:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.36.3CSEL 64:99
uis scire quam mors ipsius uita sit? in morte ipsius baptizati sumus, ut cum ipso in nouitate uitae ambulemus. et ipse ait: amen amen dico uobis, nisi granum tritici cadens in terram moriatur, ipsum solum manet; si autem mortuum fuerit, multum fructum affert. ipse granum pro nobis corpore solutus et mortuus est, ut fructum multum afferret in nobis. mors itaque eius fructus est uitae. quod factum est ergo in ipso, uita est.
Do you want to know how his death is life? We have been baptized into his death, so that we may walk with him in newness of life. And he himself says: "Amen, amen I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it bears much fruit." He himself, the grain, was loosed in body and died for us, so as to bear much fruit in us. His death, then, is the fruit of life. What was made in him, then, is life.
Rom 6:3 (allusion, high confidence) · Rom 6:4 (allusion, high confidence) · John 12:24 (quotation, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: Christ's death is life, as baptism and the grain of wheat show.
- Rom 6:3–4; John 12:24.
Topics: Christology, Baptism
Cite (SBL): Ambrose, Expl. Ps. 36.36.3 (CSEL 64:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.36.4CSEL 64:99–100
caro facta est in ipso, uita est; infantia facta est in ipso, uita est; iudicium factum est in ipso, uita est; mors facta est in ipso, uita est; remissio peccatorum facta est in ipso, uita est; uulnus factum est in ipso, uita est; inlusio facta est in ipso, uita est; diuisio facta est in ipso, uita est; sepultura facta est in ipso, uita est; resurrectio facta est in ipso, uita est. uide quanta in ipso facta sunt, quibus uitae nostrae facta conuersio est, ut quae perierat redderetur.
Flesh was made in him: it is life; infancy was made in him: it is life; judgment was made in him: it is life; death was made in him: it is life; forgiveness of sins was made in him: it is life; a wound was made in him: it is life; mockery was made in him: it is life; division was made in him: it is life; burial was made in him: it is life; resurrection was made in him: it is life. See how many things were made in him, by which the conversion of our life was made, so that the life which had perished might be restored.
John 1:4 (allusion, high confidence) · John 19:24 (allusion, low confidence)
Notes and citation
Summary: All that happened in Christ is life for us.
- "Division" probably refers to the dividing of his garments (John 19:24); uncertain.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 36.36.4 (CSEL 64:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.36.5CSEL 64:100
ad postremum uenditio facta est in ipso, uita est; redemptio facta est in ipso, uita est. ad mortem uenditus est a Iuda, emptus a Iudaeis ad mortem, ut pretioso eius sanguine nos redimeremur ad uitam. haec est uita quae facta est, haec est uita quae apparuit, haec est uita quam uidimus, haec est uita quae erat apud patrem, quia ipse, qui erat in principio, ipse est natus ex uirgine, ut esset uita morituris.
Lastly, sale was made in him: it is life; redemption was made in him: it is life. He was sold to death by Judas, bought to death by the Jews, so that by his precious blood we might be redeemed to life. This is the life that was made, this is the life that appeared, this is the life we have seen, this is the life that was with the Father; because he who was in the beginning, he himself was born of the virgin, to be life for the dying.
Matt 26:15 (allusion, high confidence) · 1 Pet 1:19 (allusion, high confidence) · 1 John 1:2 (quotation, high confidence) · John 1:2 (allusion, high confidence)
Notes and citation
Summary: Even his being sold was life, for by his blood we are redeemed.
- Matt 26:15; 1 Pet 1:18–19; 1 John 1:2; John 1:1–2.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 36.36.5 (CSEL 64:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-36-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 37
36.37.1CSEL 64:100
Ipsum hunc propositum nobis locum interrogemus. quid est: hominem in Christo? hoc est factum in Christo, in quo facta sunt omnia, siue sedes siue dominationes siue principatus siue potestates, omnia per ipsum et in ipso creata sunt, et ipse est ante
Let us question this very passage set before us. What is "a man in Christ"? That is, made in Christ, in whom all things were made, whether thrones or dominions or principalities or powers; all things were created through him and in him, and he is before
2 Cor 12:2 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Col 1:17 (quotation, high confidence)
Notes and citation
Summary: "A man in Christ" means one made in Christ, in whom all was created.
- 2 Cor 12:2; Col 1:16–17.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 36.37.1 (CSEL 64:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.37.2CSEL 64:100
omnes et omnia in ipso constant, hoc est in uirtute eius. homo ergo in Christo, qui factus est ad imaginem eius et similitudinem, homo in Christo, qui totus in Christo sit. sicut enim deus per unitatem et plenitudinem diuinitatis pater deus totus in filio est et filius in patre, ita per intentionem et pietatis affectum, ut exempli uice, non comparationis utamur, homo totus in Christo est; qui enim adhaeret domino unus spiritus est.
all and all things hold together in him, that is, in his power. A man in Christ, then, is one made after his image and likeness; a man in Christ, one who is wholly in Christ. For just as God the Father, through the unity and fullness of the Godhead, is wholly in the Son and the Son in the Father, so, by intention and the affection of piety (to use it as an example, not a comparison), man is wholly in Christ; for "he who clings to the Lord is one spirit."
Col 1:17 (quotation, high confidence) · Gen 1:26 (allusion, high confidence) · John 14:10 (allusion, high confidence) · 1 Cor 6:17 (quotation, high confidence)
Notes and citation
Summary: The man in Christ is wholly in Christ, as the Father is in the Son (by example, not equality).
- Col 1:17; Gen 1:26; John 14:10; 1 Cor 6:17.
Notes on the original text
- Digital text corrected (digitization: 111 for in, n for ri): 111 Chnsto → in Christo.
Topics: Trinity
Cite (SBL): Ambrose, Expl. Ps. 36.37.2 (CSEL 64:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.37.3CSEL 64:100
homo ergo in Christo non ille terrenus, non ille peccati, sed homo Christi. quid ergo mouet quod factum est in ipso uita est, si et homo praecipue interior in ipso factus est, in ipso crucifixus, in ipso renouatus, in ipso sepultus et cum ipso consepultus, in ipso resuscitatus? quid mouet, ut dixi, quia scriptum est: quod factum est in ipso uita est, cum homo dixerit:
The man in Christ, then, is not that earthly man, not the man of sin, but Christ's man. Why, then, should "what was made in him is life" trouble you, if the man too, especially the inner man, was made in him, crucified in him, renewed in him, buried in him and buried with him, raised again in him? Why should it trouble you, as I said, that it is written: "What was made in him is life," when a man has said:
1 Cor 15:47 (allusion, medium confidence) · Rom 6:4 (allusion, high confidence) · Rom 6:6 (allusion, high confidence) · Col 2:12 (allusion, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: The inner man is made, crucified, buried and raised in Christ.
- 1 Cor 15:47; Rom 6:4–6; Col 2:12; John 1:4.
Notes on the original text
- Digital text corrected (digitization: spaced letters): uita e s t → uita est.
Topics: Baptism
Cite (SBL): Ambrose, Expl. Ps. 36.37.3 (CSEL 64:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
36.37.4CSEL 64:100–101
in deo faciemus uirtutem? si quaeris quae uita sit, moueat quod factum sit in ipso, accipe: nempe uita ecclesia est. in ipso facta est, in eius costa, in ipso resuscitata Eua. Eua autem uita, hoc est: quod factum est, quia Eua quae perierat salua facta est per ecclesiam, hoc est: per filiorum suorum generationem, sicut scriptum est, quia delictum superioris sobria emendauit hereditas. unde et ipse Paulus raptus est ad uitam, qui ante erat persecutor ad mortem.
"In God we shall do valiantly"? If you ask what life it is, let it move you what was made in him; take it: surely the life is the church. In him she was made, in his rib; in him Eve was raised again. And Eve is life, that is, what was made, because Eve who had perished was saved through the church, that is, through the bearing of her children, as it is written, because sober posterity amended the offense of the earlier. Hence Paul himself too was caught up to life, who before was a persecutor unto death.
Ps 60:12 (59:14 LXX) (quotation, high confidence) · Gen 2:21 (allusion, high confidence) · Gen 2:22 (allusion, high confidence) · Gen 3:20 (allusion, medium confidence) · 1 Tim 2:15 (allusion, high confidence) · 2 Cor 12:2 (allusion, medium confidence)
Notes and citation
Summary: The life made in Christ is the church, formed from his side as Eve from Adam's.
- Ps 60:12 [LXX 59:14]; Gen 2:21–22; Gen 3:20 (Eve = "life"); 1 Tim 2:15; Acts 9.
Topics: The church
Cite (SBL): Ambrose, Expl. Ps. 36.37.4 (CSEL 64:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-37-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 38
36.38.1CSEL 64:101
Prolixius euagati sumus, ut de eo homine, qui non in solo pane, sed in omni uerbo dei uiueret, diceremus. reuertamur ad psalmum: et ideo inmaculati non confundentur in die iudicii et in diebus famis saturabuntur.
We have strayed rather far, in order to speak of that man who lives not by bread alone but by every word of God. Let us return to the psalm: and so the spotless will not be confounded in the day of judgment, "and in the days of famine they will be satisfied."
Matt 4:4 (allusion, high confidence) · Ps 37:19 (36:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Return to the psalm: the spotless will be satisfied in famine.
- Matt 4:4; Ps 37:19 [LXX 36:19].
Cite (SBL): Ambrose, Expl. Ps. 36.38.1 (CSEL 64:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-38-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 36, chapter 39
36.39.1CSEL 64:101
Deficientes sicut fumus deficient. Graecus ἐξέλιπον habet, hoc est defecerunt. uides subito aliquem ad potestatis uenisse et honoris insignia; sublimem iudicas. uides illi esse successum; nonne dicis de eo: ubi honoratus et exaltatus est iste? defecit. ideo plus dixit Graecus, quia, ubi honorari et exaltari quis creditur, ibi defectu proprio praeuenitur, ut meatus fluminum praeterisse citius quam uenisse comprehendas et, dum uentura opperiris fluenta, te adhuc expectante fluxerunt. contra humiles atque mansueti dum subiciuntur a diuitibus et opprimuntur, exaltati sunt a sua humilitate et subito refulserunt. ideoque Paulus in infirmitatibus sibi complacuit, non in uirtutibus.
"Failing, they will fail like smoke." The Greek has ἐξέλιπον, that is, "they failed." You see someone suddenly come to power and the insignia of honor; you judge him lofty. You see he has success; do you not say of him: "Where is this man who was honored and exalted?" He has failed. So the Greek said more, because where someone is thought to be honored and exalted, there he is overtaken by his own failing, so that you realize the flowing of rivers has passed sooner than it came, and while you wait for the streams to come, they have flowed past while you were still waiting. On the other hand, the humble and gentle, while they are put under and oppressed by the rich, are exalted from their humility and suddenly shine. And so Paul was well pleased in weaknesses, not in powers.
Ps 37:20 (36:20 LXX) (quotation, high confidence) · Ps 37:35 (36:35 LXX) (allusion, high confidence) · Ps 37:36 (36:36 LXX) (allusion, medium confidence) · 2 Cor 12:10 (allusion, high confidence)
Notes and citation
Summary: The Greek past tense shows the exalted wicked already failing; the humble are exalted.
- Ps 37:20, 35–36 [LXX 36:20, 35–36]; 2 Cor 12:10.
Notes on the original text
- Digital text corrected (digitization: stray number): defecit1. → defecit..
Topics: Humility and pride
Cite (SBL): Ambrose, Expl. Ps. 36.39.1 (CSEL 64:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/36-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/36-39-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.