Explanation of Twelve Psalms 39.5.1–40.5.3
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 39, chapter 5
39.5.1CSEL 64:216
Sunt ergo et uerae insaniae et forsitan prophetarum, qui in excessu mentis positi prophetabant repleti dei spiritu, ut quibusdam insanire uiderentur, cum propriae salutis immemores nudi plerumque et excalciati, sicut Esaias sanctus, per populos currerent, uociferantes non quae ipsi uellent, sed quae a domino iuberentur. ex his igitur intellegitur affluxisse remedium salutis, quoniam qui expectabatur adest.
There are, then, also true madnesses, perhaps those of the prophets, who prophesied in ecstasy, filled with the Spirit of God, so that to some they seemed to be mad, when, heedless of their own safety, often naked and barefoot like holy Isaiah, they ran among the peoples, crying out not what they themselves wished but what they were bidden by the Lord. From these things, then, it is understood that the remedy of salvation has flowed to us, since the one who was awaited is here.
Isa 20:2 (allusion, high confidence)
Notes and citation
Summary: The prophets’ inspired “madness”, like Isaiah walking naked and barefoot, is a true madness.
Topics: Prophecy and fulfilment
Cite (SBL): Ambrose, Expl. Ps. 39.5.1 (CSEL 64:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-5-1
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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 39, chapter 6
39.6.1CSEL 64:216
Expectauit eum Adam de paradiso eiectus, ut longo liberaretur exilio. expectauit eum in Noe iusto, qui ad semen futurorum est reseruatus, ut ex eo iustitiae semina in hominibus pullularent. ipsum putabat publicae salutis auctorem, qui diluuio superstes esse
Adam, cast out of paradise, awaited him, to be freed from long exile. He awaited him in righteous Noah, who was kept for the seed of those to come, so that from him the seeds of righteousness might spring up among men. He took Noah himself to be the author of the common salvation, since he had been found worthy to survive the flood,
Gen 3:23 (allusion, medium confidence) · Gen 7:23 (allusion, medium confidence)
Notes and citation
Summary: Adam awaited Christ, and looked for him in Noah, the survivor of the flood.
- The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 39.6.1 (CSEL 64:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-6-1
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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.
39.6.2CSEL 64:216–217
meruisset, ipsum sapientiae principem, qui excoluisset uitem et eius fructu ebriatus foret — quid est enim uitis nisi sapientia? sicut aperuit nobis Dauid caelestis interpres oraculi dicens: uxor tua sicut uitis abundans in lateribus domus tuae, eo quod in ipso esset sapientiae plenitudo quae expectabatur in Christo, qui nouo repletus sapientiae sacramento, quod oculus non uidit nec auris audiuit, inusitatum nobis deferre mysterium properauit, ut nudus iaceret et exuberantis sapientiae pocula inaudita proflueret, ut obliti superiorum in nouos mores et nouam sobrietatem uitae resurgeremus aeternae, quo per stultitiam praedicationis deus agnosceretur, quem per sapientiam non cognouit hic mundus.
and him the prince of wisdom, since he had cultivated the vine and been made drunk with its fruit — for what is the vine but wisdom? as David, the interpreter of the heavenly oracle, has revealed to us, saying: “Your wife like a fruitful vine on the sides of your house” — because in him was the fullness of wisdom that was awaited in Christ. Christ, filled with the new mystery of wisdom, which “eye has not seen nor ear heard”, hastened to bring us an unheard-of mystery: to lie naked and pour out unheard-of cups of overflowing wisdom, so that, forgetting what lay behind, we might rise again to new ways and a new sobriety of eternal life, and so that through the foolishness of preaching God might be known, whom this world did not know through wisdom.
Gen 9:20 (allusion, high confidence) · Gen 9:21 (allusion, high confidence) · Ps 128:3 (127:3 LXX) (quotation, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Phil 3:13 (allusion, medium confidence) · 1 Cor 1:21 (allusion, high confidence)
Notes and citation
Summary: Noah’s vine and drunkenness prefigure Christ, who lay naked on the cross and poured out the cup of a new wisdom.
- Ambrose reads Noah’s drunkenness and nakedness (Gen 9:20–21) as a figure of Christ’s passion.
Notes on the original text
- Digital text corrected (OCR slip (l for t); the psalm reads uitis; stray hyphen in the digital text): uilis abundans → uitis abundans; domus tuae-, → domus tuae,.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 39.6.2 (CSEL 64:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-6-2
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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.
39.6.3CSEL 64:217
denique in figura illa dormientis et nudati patris qui stultitiam risit maledictus est, qui uenerati sunt benedictionis gratiam sunt adepti. ideoque qui mortem unigeniti filii dei, patris et creatoris omnium, ad offendiculum aut obprobrium nostrae fidei obiciendam esse crediderint, peccatorum suorum nexibus ad perpetuam maledictionis aerumnam tenentur adstricti; qui uero eam pro totius humani generis absolutione suscipiunt, uirtutis aeternae praesidio fulciuntur. crux enim Christi Iudaeis offendiculum, Graecis stultitia, ut apostolus dixit, nobis autem, qui credimus in dominum nostrum, uirtus dei atque sapientia est.
Finally, in that figure of the sleeping and uncovered father, the son who laughed at the folly was cursed, while those who showed reverence obtained the grace of blessing. And so those who believe that the death of the only-begotten Son of God, the Father and Creator of all, is to be thrown up as a stumbling block or a reproach to our faith are held bound by the chains of their sins to the everlasting misery of the curse; but those who accept it for the release of the whole human race are upheld by the protection of eternal power. For the cross of Christ is to the Jews a stumbling block, to the Greeks foolishness, as the apostle said, but to us who believe in our Lord it is the power and wisdom of God.
Gen 9:22 (allusion, high confidence) · Gen 9:25 (allusion, high confidence) · Gen 9:23 (allusion, medium confidence) · 1 Cor 1:23 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence)
Notes and citation
Summary: As Ham who mocked Noah was cursed, so those who make Christ’s death a reproach are bound; those who accept it are saved.
Notes on the original text
- Digital text corrected (OCR slip): adept:. → adepti.; fiJei → fidei; nostium → nostrum; uiitus → uirtus.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 39.6.3 (CSEL 64:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-6-3
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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 39, chapter 7
39.7.1CSEL 64:217
Expectatus est in Moyse, cum scidisset et pertransisset undas maris et inpossibile uiribus humanis pedestris uiae aperiret in fluctibus iter, sequeretur petra, uomeret aquas, ut sitientium patrum in medio deserti uiscera interna satiaret.
He was awaited in Moses, when he had divided and crossed the waves of the sea and opened in the floods a path to walk on, impossible to human strength, when the rock followed and poured out waters to satisfy the inward parts of the thirsting fathers in the midst of the desert.
Exod 14:21 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · 1 Cor 10:4 (allusion, medium confidence)
Notes and citation
Summary: Christ was awaited in Moses, who opened the sea and drew water from the rock.
Cite (SBL): Ambrose, Expl. Ps. 39.7.1 (CSEL 64:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-7-1
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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 39, chapter 8
39.8.1CSEL 64:217–218
Expectatus est et in Aaron principe sacerdotum, qui inter uiuos ac mortuos medius stetit et serpentem statuit luem mortis, ne a cadaueribus defunctorum ad uiuentium transisset interitum. quid enim tam proprium Christi quam aduocatum apud deum patrem adstare populorum, mortem suam offerre pro cunctis, repellere necem, uitam reformare perituris?
He was awaited also in Aaron, the chief of the priests, who stood between the living and the dead and checked the creeping plague of death, so that it should not pass from the corpses of the dead to the destruction of the living. For what is so proper to Christ as to stand as advocate for the peoples before God the Father, to offer his own death for all, to drive back death, to restore life to those about to perish?
Num 16:47 (allusion, high confidence) · Num 16:48 (allusion, high confidence) · 1 John 2:1 (allusion, medium confidence)
Notes and citation
Summary: Aaron standing between the living and the dead prefigures Christ the advocate who offers his death for all.
Notes on the original text
- Digital text corrected (OCR slip): adstaie → adstare.
Cite (SBL): Ambrose, Expl. Ps. 39.8.1 (CSEL 64:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-8-1
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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 39, chapter 9
39.9.1CSEL 64:218
Expectatus est et in Iesu Naue et certe uenit, qui et potestatem suam et nomen accepit, ut et populum in terram repromissionis induceret et uere Iesus nomine uocaretur. siccauit fluenta, conuertit undas in suum fontem, solem statuit, donec consummaret in uirtute uictoriam. sed adhuc figura erat illa, non ueritas. denique uerus dux militiae caelestis effulsit et adorauit eum Iesus Naue, quamuis nondum in corpore uerus adstiterat, sed adhuc uenerat in figura.
He was awaited also in Jesus son of Nave, and surely he came, who received both his power and his name, to lead the people into the land of promise and to be truly called by the name Jesus. He dried up the streams, turned the waves back to their source, made the sun stand still until he completed the victory in power. But that was still a figure, not the truth. Finally the true leader of the heavenly army shone forth, and Jesus son of Nave worshipped him, although he had not yet stood there in a true body, but had still come in a figure.
Josh 3:16 (allusion, high confidence) · Josh 10:13 (allusion, high confidence) · Josh 5:14 (allusion, high confidence)
Notes and citation
Summary: Joshua, who bore the name Jesus, prefigured Christ, whom he worshipped as the commander of the Lord’s army.
- “Jesus son of Nave” is the Greek and Latin form of the name of Joshua son of Nun.
Cite (SBL): Ambrose, Expl. Ps. 39.9.1 (CSEL 64:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-9-1
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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 39, chapter 10
39.10.1CSEL 64:218
Quando igitur uerus aduenit? audi dicentem: annuntiaui et locutus sum, multiplicati sunt super numerum. sacri ficium et oblationem noluisti, corpus autem perfecisti mihi. tunc dixi: ecce uenio, in capite libri scriptum est de me; ut faciam uoluntatem tuam, deus meus, uolui. quid euidentius quam quod cum euangelii sui munere nobis Iesus uerus aduenit? ipse locutus est et innumeri credentium populi congregati sunt, qui uix singuli ante credebant. ipse uenit in carne et cessauit sacrificium Iudaeorum, cessauit oblatio pro peccato, quia peccatorum remissor aduenerat. non erat remedium necessarium legis ubi legis auctor adstabat.
When, then, did the true one come? Hear him saying: “I have announced and spoken; they are multiplied beyond number. Sacrifice and offering you did not want, but a body you have perfected for me. Then I said: See, I come; in the head of the book it is written of me; to do your will, my God, I have willed.” What is clearer than that the true Jesus came to us with the gift of his gospel? He himself spoke, and innumerable peoples of believers were gathered, where before scarcely one here and there believed. He himself came in the flesh, and the sacrifice of the Jews ceased, the offering for sin ceased, because the forgiver of sins had come. The remedy of the law was not needed where the author of the law stood present.
Ps 40:5 (39:6 LXX) (quotation, high confidence) · Ps 40:6 (39:7 LXX) (quotation, high confidence) · Ps 40:7 (39:8 LXX) (quotation, high confidence) · Ps 40:8 (39:9 LXX) (quotation, high confidence) · Heb 10:5 (allusion, high confidence) · Heb 10:7 (allusion, high confidence)
Notes and citation
Summary: The true Jesus came when Christ, given a body, came to do the Father’s will, and the sacrifices of the law ceased.
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): p er f e ci sti → perfecisti; /aciam → faciam.
Topics: Christology, Incarnation, The law of Moses
Cite (SBL): Ambrose, Expl. Ps. 39.10.1 (CSEL 64:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-10-1
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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 39, chapter 11
39.11.1CSEL 64:218
Tunc dixi: ecce uenio, in capite libri scriptum est de me. scriptum profecto de Christo est in principio ueteris testamenti, quod uenturus esset, ut in redemptione hominum dei patris faceret uoluntatem, quando scriptum est, quia Euam in specie ecclesiae ad hominis adiumenta formauit. quid enim nobis in hac corporis infirmitate et saeculi istius pertur-
“Then I said: See, I come; in the head of the book it is written of me.” It was certainly written of Christ at the beginning of the Old Testament that he would come to do the will of God the Father in the redemption of men, when it is written that he formed Eve, as a type of the church, to be a help for man. For what can be a protection to us in this weakness of the body and the turmoil
Ps 40:7 (39:8 LXX) (quotation, high confidence) · Gen 2:18 (allusion, high confidence) · Gen 2:22 (allusion, medium confidence)
Notes and citation
Summary: “In the head of the book” refers to Genesis, where Eve, formed as man’s help, is a type of the church.
- The sentence continues in the next section.
Topics: The church
Cite (SBL): Ambrose, Expl. Ps. 39.11.1 (CSEL 64:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-11-1
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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.
39.11.2CSEL 64:218–219
batione praesidio potest esse nisi sola ecclesiae gratia, qua redimimur, et fides nostra, qua uiuimus? in capite libri scriptum est: os de ossibus meis et caro de carne mea. propter hoc relinquet homo patrem et matrem et adhaerebit uxori suae, et erunt duo in carne una. quis iste sit qui locutus est aut de quo istud sit sacramentum, audi dicentem: sacramentum hoc magnum est, ego autem dico in Christo et in ecclesia. unde et ammonet, ut sic diligat homo uxorem suam quemadmodum ecclesiam Christus, quoniam membra sumus corporis eius, de carne ipsius et de ossibus eius. quae igitur maior salus quam esse cum Christo et ei unitate quadam corporis adhaerere, in quo nec macula sit ulla nec sorditudo peccati?
of this world but the grace of the church alone, by which we are redeemed, and our faith, by which we live? In the head of the book it is written: “Bone of my bones and flesh of my flesh. For this reason a man will leave father and mother and cleave to his wife, and the two will be in one flesh.” Who it is who spoke, or of whom this mystery is, hear him saying: “This mystery is great, but I speak in Christ and in the church.” Hence he also admonishes that a man should love his wife as Christ loves the church, since we are members of his body, of his flesh and of his bones. What greater salvation, then, than to be with Christ and to cleave to him by a certain unity of body, in which there is neither any stain nor filth of sin?
Hab 2:4 (echo, low confidence) · Gen 2:23 (quotation, high confidence) · Gen 2:24 (quotation, high confidence) · Eph 5:32 (quotation, high confidence) · Eph 5:25 (allusion, high confidence) · Eph 5:30 (quotation, high confidence) · Eph 5:27 (allusion, medium confidence)
Notes and citation
Summary: Genesis 2:23–24 speaks of the great mystery of Christ and the church, to whom we cleave as members of his body.
Notes on the original text
- Digital text corrected (stray line number in the digital text; word split in the digital text): et30 → et; u n a. → una..
Topics: The church
Cite (SBL): Ambrose, Expl. Ps. 39.11.2 (CSEL 64:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-11-2
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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 39, chapter 12
39.12.1CSEL 64:219
Scriptum est in capite libri, quod Abel iusti placuit hostia deo, displicuit oblatio parricidae. nonne aperte significauit dominus Iesus esse se offerendum pro nobis, ut in sua passione noui sacrificii gratiam consecraret, ritum populi parricidalis aboleret? quid autem expressius quam quod a sancto patriarcha oblatus est filius et aries immolatus est? nonne aperte ostendit hominis carnem, quae omnibus terrenis est communis animantibus, non diuinitatem unigeniti filii dei obnoxiam futuram sacrae uulneri passionis?
It is written in the head of the book that the sacrifice of righteous Abel pleased God and the offering of the fratricide displeased him. Did not the Lord Jesus plainly signify that he himself was to be offered for us, so as to consecrate in his passion the grace of a new sacrifice and to abolish the rite of a parricidal people? And what more express than that a son was offered by the holy patriarch and a ram was sacrificed? Did it not plainly show that the flesh of the man, which is common to all earthly living things, and not the divinity of the only-begotten Son of God, would be liable to the wound of the sacred passion?
Gen 4:4 (allusion, high confidence) · Gen 4:5 (allusion, high confidence) · Gen 22:9 (allusion, high confidence) · Gen 22:13 (allusion, high confidence)
Notes and citation
Summary: Abel’s sacrifice and the ram offered in Isaac’s place prefigure Christ’s sacrifice, in which his flesh, not his divinity, suffered.
- “Parricidal people”: Ambrose’s polemical term for the Jewish people, likening them to Cain; translated as written.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 39.12.1 (CSEL 64:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-12-1
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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 39, chapter 13
39.13.1CSEL 64:219
Scriptum est in capite libri uenturum hominem qui potestatibus caelestibus imperaret. impletum est, quando Iesus dominus uenit in terras et angeli ministrabant ei, sicut ipse dignatus est dicere: ex hoc uidebitis caelos apertos et angelos dei ascendentes et descendentes ad filium hominis..
It is written in the head of the book that a man would come who would command the heavenly powers. It was fulfilled when the Lord Jesus came to earth and angels ministered to him, as he himself deigned to say: “From now on you will see the heavens opened and the angels of God ascending and descending upon the Son of Man.”
Gen 28:12 (allusion, low confidence) · Matt 4:11 (allusion, medium confidence) · John 1:51 (quotation, high confidence)
Notes and citation
Summary: The man who would command heavenly powers is Christ, served by angels.
- Which Genesis passage Ambrose has in mind is not stated (perhaps Gen 1:26–28 or Jacob’s ladder, Gen 28:12, which John 1:51 echoes).
Cite (SBL): Ambrose, Expl. Ps. 39.13.1 (CSEL 64:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-13-1
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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 39, chapter 14
39.14.1CSEL 64:219–220
Scriptum est in capite libri: agnus sine macula mundus maturus masculus anniculus erit uobis, et occidet eum omnis synagoga. quis iste sit agnus, audisti dicentem: ecce agnus dei, ecce qui tollit peccatum mundi. hic est qui occisus est ab omni populo Iudaeorum, quem adhuc hostili odio persecuntur. et illum quidem oportebat pro omnibus mori, ut in eius cruce fieret remissio peccatorum et sanguis ipsius mundi inquinamenta lauaret. sed uae illis qui auctorem salutis propriae negauerunt! fecistis, inquit, consilium, sed non per me. quomodo poterat probare parricidium qui consilium non probabat? et tamen quanta pietas! abhorrebat quidem a consilio, sed si conuerterentur remedium non negabat.
It is written in the head of the book: “A lamb without blemish, clean, full-grown, male, a year old, shall be yours, and the whole synagogue shall slay it.” Who this lamb is you have heard him say: “Behold the Lamb of God, behold him who takes away the sin of the world.” This is he who was slain by the whole people of the Jews, whom they still pursue with hostile hatred. And it was indeed necessary for him to die for all, so that in his cross there might be forgiveness of sins and his blood might wash away the defilements of the world. But woe to those who denied the author of their own salvation! “You have made a counsel,” he says, “but not through me.” How could he approve the parricide who did not approve the counsel? And yet how great his mercy! He shrank from their counsel, but if they turned, he did not refuse them the remedy.
Exod 12:5 (quotation, high confidence) · Exod 12:6 (quotation, high confidence) · John 1:29 (quotation, high confidence) · Isa 30:1 (quotation, high confidence)
Notes and citation
Summary: The Passover lamb is Christ, slain for all; woe to those who rejected him, yet he offered them the remedy if they turned.
- The polemic against the Jewish people is Ambrose’s; translated as written.
- “You have made a counsel, but not through me”: Isa 30:1.
Notes on the original text
- Digital text corrected (OCR slip and word split; stray period inside the word): t o 11 i t → tollit; nega.uerunt → negauerunt.
Topics: Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 39.14.1 (CSEL 64:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-14-1
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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 39, chapter 15
39.15.1CSEL 64:220
Scriptum est etiam non solum in capite, sed in omni legis complexione uenturum hominem ad conseruandum hominum genus, qui omnia uellet quae deus uellet. unde intellegis quoniam diuinitatis eiusdem est qui eiusdem est uoluntatis. unde etiam ad sacrificium passionis uoluntarius accessit meritoque praedixit: uoluntarie sacrificabo tibi.
It is written, not only in the head but in the whole compass of the law, that a man would come to preserve the human race who would will all that God wills. From this you understand that he who is of the same will is of the same divinity. Hence too he came of his own will to the sacrifice of the passion, and rightly foretold: “Willingly I will sacrifice to you.”
Ps 54:6 (53:8 LXX) (quotation, high confidence)
Notes and citation
Summary: The one who wills what God wills is of the same divinity; so Christ went willingly to his passion.
- “Willingly I will sacrifice to you”: Ps 54:6 (LXX 53:8).
Notes on the original text
- Digital text corrected (word spaces lost in the digital text): uoluntariesacrificabotibi → uoluntarie sacrificabo tibi.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 39.15.1 (CSEL 64:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-15-1
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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 39, chapter 16
39.16.1CSEL 64:220
Sed forte dicas: quomodo in euangelio dixit: pater, si possibile est, transfer a me calicem hunc; sed non sicut ego uolo sed sicut tu uis? et uidetur esse distantia uoluntatis. uerum intellegimus aliud esse quod secundum unitatem diuinitatis exprimitur, ubi dicit: ego et pater unum sumus, aliud quod secundum hominis est locutus affectum, quem imbuit cautum esse debere nec prae-
But perhaps you say: How did he say in the gospel: “Father, if it is possible, take this cup from me; but not as I will, but as you will”? There seems to be a difference of will. But we understand that what is expressed according to the unity of the Godhead, where he says: “I and the Father are one”, is one thing, and what he spoke according to the feeling of a man is another; he taught man that he must be cautious and not presume
Matt 26:39 (quotation, high confidence) · John 10:30 (quotation, high confidence)
Notes and citation
Summary: Christ’s prayer in Gethsemane does not imply a divided will: he spoke there according to human feeling.
- The sentence continues in the next section.
Notes on the original text
- Digital text corrected (word space lost in the digital text): tuuis → tu uis.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 39.16.1 (CSEL 64:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-1
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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.
39.16.2CSEL 64:220–221
sumere quod facile implere non possit, ne, dum praemium quaerit, incidat sacrilegium. unde ait: cum persecuntur uos in hac ciuitate, fugite in aliam. merito ergo et hic subiturus corporis passionem coepit contristari et maestus esse et assumptis Petro et duobus filiis Zebedaei: tristis est anima mea. ante praemisit et subiecit postea: uigilate et orate, ne intretis in temptationem; spiritus promptus est, caro autem infirma. uides ubique eum secundum hominem loqui, secundum hominem orare, secundum hominem tristem esse, secundum hominem dixisse: pater meus, si possibile est. quid utique inpossibile deo? sed hominis est.
what he could not easily fulfil, lest, while he seeks the prize, he fall into sacrilege. Hence he says: “When they persecute you in this city, flee to another.” Rightly, then, here too, about to undergo the passion of the body, he began to be sorrowful and sad, and having taken Peter and the two sons of Zebedee: “My soul is sorrowful.” This he said first, and added afterwards: “Watch and pray, that you may not enter into temptation; the spirit is willing, but the flesh is weak.” You see that everywhere he speaks as man, prays as man, is sad as man, said as man: “My Father, if it is possible.” What indeed is impossible to God? But it belongs to man
Matt 10:23 (quotation, high confidence) · Matt 26:37 (allusion, high confidence) · Matt 26:38 (quotation, high confidence) · Matt 26:41 (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · Luke 1:37 (echo, low confidence)
Notes and citation
Summary: Christ taught caution, not presumption, in the face of persecution, and in Gethsemane he spoke, prayed and grieved as man.
- “Sacrilege” here means denying the faith under persecution by presuming on one’s own strength. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip; stray line number in the digital text): pos°it → possit; spifitu-s → spiritus; secundum 30 hominem → secundum hominem.
Topics: Christology, Persecution, Prayer
Cite (SBL): Ambrose, Expl. Ps. 39.16.2 (CSEL 64:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-2
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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.
39.16.3CSEL 64:221
dubitare, dei confirmare. ideo promptiores assumpsit quasi electos ultimi iudicii sui testes, qui uerborum eius agnoscerent sacramentum. denique alii dormiebant, isti soli fida mente uigilabant. unde et per Hieremiam nondum suscepto corpore ipse ait: ego sicut agnus ductus sum et nesci. quid est quod nesciat sapientia dei quae in arcano patris semper est? et ideo enarrauit omnia filius dei, quia dei patris ipse sapientia est.
to doubt, to God to confirm. Therefore he took the readier ones as chosen witnesses of his last judgment, men who would recognize the mystery of his words. Finally, the others were sleeping; these alone kept watch with faithful mind. Hence also through Jeremiah, before he had taken a body, he himself says: “I was led like a lamb, and I did not know.” What is there that the Wisdom of God does not know, which is always in the secret of the Father? And therefore the Son of God has declared all things, because he himself is the Wisdom of God the Father.
Matt 26:37 (allusion, medium confidence) · Matt 26:40 (allusion, medium confidence) · Jer 11:19 (quotation, high confidence) · 1 Cor 1:24 (echo, low confidence)
Notes and citation
Summary: Christ took the three readiest disciples as witnesses; his words in Jeremiah, “I did not know”, cannot mean the Wisdom of God was ignorant.
- “I did not know”: the text reads nesci., probably for nesciui; Jer 11:19.
Notes on the original text
- Digital text corrected (OCR slip): dubitate, → dubitare,.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 39.16.3 (CSEL 64:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-3
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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.
39.16.4CSEL 64:221
quomodo praesciuit se sicut agnum esse ducendum, et quo duceretur nescisse se dicit? aut quomodo in superioribus per os ipsius Dauid ait: deus deus meus, quare me dereliquisti? quomodo derelinquitur a patre filius qui ait: et non sum solus, quia pater mecum est, et alibi: traditus sum et non egrediebar, et alibi: exsurrexi et adhuc tecum sum, nisi ut aduertas, quod hominum sensum exprimit, qui putant se a domino suo, quando sunt in periculis, derelictos?
How did he foreknow that he was to be led like a lamb, and yet say that he did not know where he was being led? Or how did he say above, through the mouth of David himself: “God, my God, why have you forsaken me?” How is the Son forsaken by the Father, who says: “And I am not alone, because the Father is with me”, and elsewhere: “I was delivered up and did not go out”, and elsewhere: “I arose and am still with you”— unless you are to notice that he expresses the feeling of men, who think that they have been forsaken by their Lord when they are in danger?
Ps 22:1 (21:2 LXX) (quotation, high confidence) · John 16:32 (quotation, high confidence) · Ps 88:8 (87:9 LXX) (quotation, high confidence) · Ps 139:18 (138:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ’s cry of forsakenness expresses the feeling of men in danger, not a real abandonment by the Father.
Notes on the original text
- Digital text corrected (word split in the digital text): e t non sum → et non sum; s u m, → sum,.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 39.16.4 (CSEL 64:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-4
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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.
39.16.5CSEL 64:221–222
denique audi quod sequitur: longe, inquit, a salute mea uerba delictorum meorum, hoc est: alia uerba sunt delictorum, alia sacramenta salutis aeternae. non praeiudicant uerba uirtuti; suis uiribus substantia diuina fulcitur: homo uidetur, homo auditur, deus in operibus agnoscitur. et tamen de hoc homine dictum est: et homo est, et quis cognoscet eum? quid est quis? non quo nemo, sed quo rarus, quo sapiens, sicut illud: quis ascendet in montem domini? quis
Finally, hear what follows: “Far from my salvation,” he says, “are the words of my offences”; that is, the words of offences are one thing, the mysteries of eternal salvation another. Words do not prejudge power; the divine substance is upheld by its own strength: man is seen, man is heard, God is recognized in the works. And yet of this man it was said: “He is also a man, and who will know him?” What does “who” mean? Not that no one will, but that few will, the wise will, as in that verse: “Who shall ascend the mountain of the Lord?” “Who
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Jer 17:9 (quotation, high confidence) · Ps 24:3 (23:3 LXX) (quotation, high confidence)
Notes and citation
Summary: The man Christ is seen and heard, but his divinity is known in his works, and only the wise recognize him.
- “He is also a man, and who will know him?”: Jer 17:9 in the Greek and Old Latin form. The quotation continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip (digit 1 for l); stray digit in the digital text): 1onge, → longe,; quis1? → quis?.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 39.16.5 (CSEL 64:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-5
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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.
39.16.6CSEL 64:222
sapiens et intelleget ea? denique alibi: uir insipiens non cognoscet et stultus non intelleget haec. et tu ergo, cum legis euangelium, quasi sapiens et non stultus cognosce quae legis; inluminet te sapientiae fulgor aeternae. uerba quidem sunt, sed et ipsa mundant et ipsa inluminant et ipsa confirmant et ipsa uiuificant. unde ait Petrus: domine, ad quem ibimus? uerba uitae aeternae habes, et non relinquemus te.
is wise, and will understand these things?” Finally elsewhere: “The foolish man will not know, and the stupid will not understand these things.” So you too, when you read the gospel, as a wise man and not a fool, understand what you read; let the brightness of eternal wisdom enlighten you. They are words, yes; but they themselves cleanse, they enlighten, they confirm, they give life. Hence Peter says: “Lord, to whom shall we go? You have the words of eternal life, and we will not leave you.”
Hos 14:9 (quotation, high confidence) · Ps 92:6 (91:7 LXX) (quotation, high confidence) · John 6:68 (quotation, high confidence)
Notes and citation
Summary: The reader of the gospel must read wisely, for Christ’s words cleanse, enlighten and give life.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 39.16.6 (CSEL 64:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-16-6
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 39, chapter 17
39.17.1CSEL 64:222
Denique ut aduerteremus, quod secundum hominem loquitur, paulo post dixit: ecce adpropinquat hora, ut filius hominis tradatur in manus peccatorum, et Iudae osculanti ait: Iuda, osculo filium hominis tradis?, hoc est: uenenum infundis osculo quo gratia caritatis infunditur, osculo quod sacrae pacis insigne est, osculo quo amicitia fida firmatur, osculo quo fides sancta signatur? hoc ergo osculo tradis periculo quem propter osculi commercium uenerari
Finally, so that we might notice that he speaks as man, a little later he said: “See, the hour draws near when the Son of Man is to be delivered into the hands of sinners”; and to Judas as he kissed him he said: “Judas, do you betray the Son of Man with a kiss?” That is: do you pour poison into the kiss by which the grace of love is poured in, the kiss which is the sign of holy peace, the kiss by which faithful friendship is made firm, the kiss by which holy faith is sealed? With this kiss, then, do you hand over to danger one whom, because of the exchange of the kiss, you ought
Matt 26:45 (quotation, high confidence) · Luke 22:48 (quotation, high confidence)
Notes and citation
Summary: Christ’s words to Judas expose the betrayal of the kiss, the sign of love and peace.
- The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 39.17.1 (CSEL 64:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-1
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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.
39.17.2CSEL 64:222
deberes, et tradis filium hominis homo, qui propter hominum salutem descendit de caelo? sic enim scriptum est:.filius hominis qui est in caelo, ipse est qui descendit e caelo. filium hominis tradis qui te ex peccatore apostolum fecit, filium hominis tradis qui uenit, ut in sanguine suo omnium peccata dilueret? ego osculum non nego; ipse uideris qui uiolaueris osculi sanctitatem. aut non legisti, quod utilia sunt uulnera amici quam uoluntaria oscula inimici? nec inmerito grauiore
to revere; and do you, a man, betray the Son of Man, who came down from heaven for the salvation of men? For so it is written: “The Son of Man who is in heaven, he it is who came down from heaven.” Do you betray the Son of Man, who made you an apostle out of a sinner; do you betray the Son of Man, who came to wash away the sins of all in his blood? I do not refuse the kiss; it is for you to see to it, you who have violated the holiness of the kiss. Or have you not read that the wounds of a friend are more useful than the willing kisses of an enemy? And not undeservedly with a heavier
John 3:13 (quotation, high confidence) · Rev 1:5 (echo, low confidence) · Prov 27:6 (quotation, high confidence)
Notes and citation
Summary: Judas betrays the Son of Man who came down from heaven and made him an apostle.
- The sentence continues in the next section.
Notes on the original text
- Digital text corrected (word space lost in the digital text): estin caelo → est in caelo.
Cite (SBL): Ambrose, Expl. Ps. 39.17.2 (CSEL 64:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-2
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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.
39.17.3CSEL 64:222–223
telo tantae dignationis percussus est ludas quam si eum fulmine perculisset. denique patientiam domini ferre non potuit qui maiestatem prodidit, adeo ut sibi ipsi tanti sceleris reatus non posset ablui. itaque a biL, pecuniam refudit, hoc est condemnauit auaritiam suam tantae impietatis auctorem, pretium perfidiae synagogae reddidit. non excusatur proditor, qui paenitentiae locum inuenire non potuit, sed acerbatur sacrilegium Iudaeorum, qui etiam proditoris uocibus arguuntur. ille suum crimen agnouit, dicens quod tradiderit sanguinem iustum; isti et pretium sceleris receperunt et acrioribus studiis iustitiae principem persecuti sunt.
weapon of such great condescension was Judas struck than if he had struck him with a thunderbolt. Finally, he who betrayed the majesty could not bear the patience of the Lord, so that the guilt of so great a crime could not be washed away by himself. And so … he paid back the money, that is, he condemned his avarice, the author of such great impiety, and returned the price of treachery to the synagogue. The traitor is not excused, for he could find no place for repentance; but the sacrilege of the Jews is made heavier, for they are refuted even by the traitor’s words. He acknowledged his crime, saying that he had betrayed righteous blood; they both received the price of the crime and persecuted the prince of righteousness with fiercer zeal.
Matt 27:3 (allusion, high confidence) · Matt 27:4 (allusion, high confidence) · Heb 12:17 (allusion, medium confidence)
Notes and citation
Summary: Judas, overwhelmed by the Lord’s patience, returned the money and confessed, which makes the guilt of those who paid him the heavier.
- A word or two after “And so” are unreadable in the digital text (a biL), and are left untranslated.
- The polemic against the Jewish leaders who paid Judas is Ambrose’s; translated as written.
Cite (SBL): Ambrose, Expl. Ps. 39.17.3 (CSEL 64:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-3
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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.
39.17.4CSEL 64:223
ideo ad istorum omnium perpetuam condemnationem latro crucifixus absoluitur, quia ille Christum in suppliciis agnouit suis, quem isti in beneficiis non agnouerunt, et peccatum suum confessus est Christo qui sciret ignoscere, quia in cruce sua regnum domini mente conspexit, quod in conuiuio Christi ludas uidere non potuit.
Therefore, to the everlasting condemnation of all of these, the crucified thief is absolved: because he acknowledged Christ in his own punishment, whom they did not acknowledge in his benefits, and confessed his sin to Christ, who knew how to forgive; because on his cross he discerned in his mind the Lord’s kingdom, which Judas could not see at Christ’s supper.
Luke 23:40 (allusion, high confidence) · Luke 23:42 (allusion, high confidence)
Notes and citation
Summary: The thief on the cross, who recognized Christ’s kingdom in his punishment, is absolved.
Notes on the original text
- Digital text corrected (word spaces lost and OCR slips in the digital text): crucesuaregnumdomimmenteeonspexit → cruce sua regnum domini mente conspexit.
Cite (SBL): Ambrose, Expl. Ps. 39.17.4 (CSEL 64:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-4
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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.
39.17.5CSEL 64:223
ideo precationem latronis uox secuta est caelestis huiusmodi: amen dico tibi, hodie mecum eris in paradiso. tripudiabas, draco, quod apostolum subtraxeras Christo: plus amisisti quam sustulisti, qui latronem uides in paradisum esse translatum. nemo est qui possit excludi, quando receptus est latro minister tuus et eo peruenit, unde ipse deiectus es.
Therefore the thief’s prayer was followed by a heavenly voice of this kind: “Amen I say to you, today you will be with me in paradise.” You exulted, dragon, that you had taken an apostle away from Christ: you have lost more than you took, you who see a thief carried over into paradise. There is no one who can be shut out, when a thief, your servant, has been received and has reached the place from which you yourself were cast down.
Luke 23:43 (quotation, high confidence) · Rev 12:9 (allusion, medium confidence)
Notes and citation
Summary: The devil, who gained Judas, lost more when the thief was carried into paradise.
Notes on the original text
- Digital text corrected (OCR slip): tripudiabus → tripudiabas; Chri?to → Christo.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 39.17.5 (CSEL 64:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-17-5
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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 39, chapter 18
39.18.1CSEL 64:223–224
Subtexuimus ista propter illum uersiculum, quia dixit: ut faciam uoluntatem tuam, deus meus, uolui, hoc est: diuinitatis mihi tecum, pater, una uoluntas est, et quia una uoluntas, una substantia est et inseparabilis maiestas et potentia trinitatis. sed alia uox carnis, et tamen ad uoluntatem dei et ipsa consensit dicens: non quod ego uolo sed quod tu uis, et alibi: si non potest hoc transire nisi illud
We have added these things because of that verse, for he said: “To do your will, my God, I have willed”, that is: Father, my will of the Godhead is one with yours; and because there is one will, there is one substance and an inseparable majesty and power of the Trinity. But the voice of the flesh is another, and yet it too consented to the will of God, saying: “Not what I will, but what you will”, and elsewhere: “If this cannot pass unless I
Ps 40:8 (39:9 LXX) (quotation, high confidence) · Mark 14:36 (quotation, high confidence) · Matt 26:42 (quotation, high confidence)
Notes and citation
Summary: One will of Father and Son means one substance of the Trinity; the human voice of Christ also consented to God’s will.
- The quotation continues in the next section.
Topics: Trinity, Christology
Cite (SBL): Ambrose, Expl. Ps. 39.18.1 (CSEL 64:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-18-1
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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.
39.18.2CSEL 64:224
bibam, fiat uoluntas tua. communis affectus est mortem timere, quem suscepit Christus, ut crucifigeret, sicut crucifixit, et carnem; mihi enim est luctatus, ut mihi uinceret. etsi caro Christi fortis nec peccato obnoxia, tamen peccata suscepit; infirmitates suscepit, etsi nihil habuit quod doleret. denique audi dicentem:
drink it, your will be done.” To fear death is a common feeling, which Christ took on in order to crucify it, as he crucified the flesh too; for he wrestled for me, to conquer for me. Though the flesh of Christ was strong and not subject to sin, yet he took on sins; he took on weaknesses, though he had nothing to grieve over. Finally, hear one saying:
Matt 26:42 (quotation, high confidence) · Isa 53:4 (allusion, medium confidence)
Notes and citation
Summary: Christ took on the fear of death, our sins and weaknesses in order to conquer them for us.
- The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip (digit 3 for s); word split in the digital text): t u a. → tua.; infirmitate3 → infirmitates.
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Expl. Ps. 39.18.2 (CSEL 64:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-18-2
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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.
39.18.3CSEL 64:224
quia pro nobis dolet, donec eiciat in ueritate iudicium. non enim alteram carnem, sed hanc suscepit, ut apostolus docet dicens: oportet enim corruptibile hoc induere incorruptionem et mortale hoc inmortalitatem. etsi de uirgine natus et sancto est spiritu, tamen hominis est filius, quia homo uirgo. et ideo quod natum est ex carne caro est et qui natus est de homine homo dicitur, mediator dei et hominum homo Christus Iesus.
“that he grieves for us, until he brings forth judgment in truth.” For he did not take on another flesh, but this one, as the apostle teaches, saying: “For this corruptible must put on incorruption, and this mortal immortality.” Though he was born of the Virgin and of the Holy Spirit, yet he is the son of man, because the virgin is human. And therefore what is born of the flesh is flesh, and he who is born of a human being is called man: “the mediator of God and men, the man Christ Jesus.”
Isa 53:4 (quotation, high confidence) · Isa 42:3 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · John 3:6 (quotation, high confidence) · 1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: Christ took on our own flesh, born of a human virgin, and so is truly man, the mediator.
- The quotation joins Isa 53:4 (“he grieves for us”) and Isa 42:3 (“he will bring forth judgment in truth”).
Topics: Christology, Incarnation, Mary, mother of Jesus
Cite (SBL): Ambrose, Expl. Ps. 39.18.3 (CSEL 64:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-18-3
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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 39, chapter 19
39.19.1CSEL 64:224
Propterea incorruptibilis suscepit hanc carnem, ut faceret incorruptibilem, et inmortalis, ut faceret inmortalem. si quis ergo eum sequitur, induet inmortalitatem; si quis uoluntatem eius facit, non morietur in aeternum, sed dicet ei Christus: hodie mecum eris in paradiso. quid est hodie? hoc est: de nocte transisti, mecum eris in lumine;
For this reason the incorruptible took on this flesh, to make it incorruptible, and the immortal, to make it immortal. If anyone, then, follows him, he will put on immortality; if anyone does his will, he will not die for ever, but Christ will say to him: “Today you will be with me in paradise.” What is “today”? That is: you have passed out of night, you will be with me in light;
1 Cor 15:53 (allusion, medium confidence) · John 8:51 (allusion, medium confidence) · Luke 23:43 (quotation, high confidence)
Notes and citation
Summary: Christ took on flesh to make it immortal; those who follow him will hear, “Today you will be with me in paradise.”
Notes on the original text
- Digital text corrected (OCR slip): Propteiea → Propterea.
Topics: Eschatology, Christology
Cite (SBL): Ambrose, Expl. Ps. 39.19.1 (CSEL 64:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-19-1
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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.
39.19.2CSEL 64:224
noli tenebras formidare quem aeterna lux suscepit. pulchre etiam subiunxit: mecum eris in paradiso, hoc est: noli dubitare de carne, et me in carne uidisti. noli timere, ne et tu cadas de paradiso sicut cecidit Adam, sed audi quia mecum eris, quo cadere praesente non possis.
do not fear darkness, you whom eternal light has received. Beautifully, too, he added: “You will be with me in paradise”, that is: do not doubt about the flesh; you have seen me too in the flesh. Do not fear that you too may fall from paradise as Adam fell, but hear that you will be with me, in whose presence you cannot fall.
Luke 23:43 (quotation, high confidence)
Notes and citation
Summary: In paradise with Christ there is no fear of falling as Adam fell.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Ambrose, Expl. Ps. 39.19.2 (CSEL 64:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-19-2
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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.
39.19.3CSEL 64:224–225
ceciderat caro in paradiso, antequam susciperetur a Christo. ibi eris susceptus, ubi et ille qui suscepit, qui non mentitus est dicens: uolo ut ubi ego sum et illi sint mecum. non recedet pastor a gregibus suis, licet iam lupum in paradiso timere non possis, cui dictum est: uidebam satanan sicut fulgur de caelo cadentem. ideo ante consummationem aduersarius deicitur in incendium, catenis quoque perpetuis alligatur, ut tu iam nullas insidias pertimescas.
The flesh had fallen in paradise before it was taken up by Christ. You will be received there where he too is who took it up, who did not lie when he said: “I will that where I am they too may be with me.” The shepherd will not depart from his flocks, although you can no longer fear the wolf in paradise, of whom it was said: “I saw Satan falling like lightning from heaven.” Therefore before the consummation the adversary is cast down into the burning and is bound with everlasting chains, so that you need no longer fear any snares.
John 17:24 (quotation, high confidence) · Luke 10:18 (quotation, high confidence) · Rev 20:2 (allusion, medium confidence) · Rev 20:10 (allusion, medium confidence) · Jude 1:6 (allusion, low confidence)
Notes and citation
Summary: The redeemed will be where Christ is, safe from Satan, who is cast down and bound.
Topics: Eschatology, The devil and demons, Heaven and eternal reward
Cite (SBL): Ambrose, Expl. Ps. 39.19.3 (CSEL 64:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-19-3
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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.
Explanation 39, chapter 20
39.20.1CSEL 64:225
Et Adam, ut caderet, a serpente deceptus est et flexus est ab uxore. ideo iam nullae in paradiso nuptiae, sed omnes erunt sine celebritatibus nuptiarum sicut angeli in caelo. non dixerat Adae mecum eris, quia sciebat illum esse casurum, ut redimeretur a Christo. felix ruina, quae reparatur in melius. ideo iam pius pastor, bonus negotiator gregem suum et mercem propriam non relinquit. erit quidem et adhuc in paradiso cum angelis pugna serpenti, donec deiciatur; sed qui cum Christo est timere non poterit.
And Adam, so that he fell, was deceived by the serpent and swayed by his wife. Therefore there will be no more marriages in paradise, but all will be without the celebrations of marriage, like the angels in heaven. He had not said to Adam “You will be with me”, because he knew that he would fall, so as to be redeemed by Christ. Happy ruin, which is repaired for the better! Therefore now the kind shepherd, the good merchant, does not leave his flock and his own merchandise. There will indeed still be a fight in paradise with the angels against the serpent, until he is cast down; but whoever is with Christ will not be able to fear.
Gen 3:13 (allusion, high confidence) · Gen 3:6 (allusion, medium confidence) · Matt 22:30 (allusion, high confidence) · Rev 12:7 (allusion, medium confidence) · Matt 13:45 (echo, low confidence)
Notes and citation
Summary: Adam fell, but his fall is repaired for the better; in paradise there will be no marriage, and those with Christ need not fear the serpent.
- “Happy ruin” (felix ruina): Adam’s fall, as leading to redemption by Christ.
Topics: Eschatology, The fall
Cite (SBL): Ambrose, Expl. Ps. 39.20.1 (CSEL 64:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-1
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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.
39.20.2CSEL 64:225
Adam cum Christo non fuit, quando deceptus est; nam si cum Christo fuisset et in eius praeceptione mansisset, perire utique non potuisset. non mansit in Christo, quia non in eius sermone permansit. denique audi qui maneat in Christo: si manseritis, inquit, in me et uerba mea in uobis manserint, quodcumque uolueritis petetis et fiet uobis, et infra: si praecepta mea seruaueritis, manebitis in mea dilectione. uis scire, quia non cum Christo Adam? dixit ei dominus: Adam, ubi es?
Adam was not with Christ when he was deceived; for if he had been with Christ and had remained in his command, he certainly could not have perished. He did not remain in Christ, because he did not abide in his word. Finally, hear who remains in Christ: “If you remain in me,” he says, “and my words remain in you, you will ask whatever you will and it will be done for you”; and below: “If you keep my commandments, you will remain in my love.” Do you want to know that Adam was not with Christ? The Lord said to him: “Adam, where are you?”
John 15:7 (quotation, high confidence) · John 15:10 (quotation, high confidence) · Gen 3:9 (quotation, high confidence)
Notes and citation
Summary: Adam fell because he did not remain in Christ’s word; hence the question, “Adam, where are you?”
Topics: The fall
Cite (SBL): Ambrose, Expl. Ps. 39.20.2 (CSEL 64:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-2
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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.
39.20.3CSEL 64:225–226
qui utique quasi absentem requirit, non diceret: ubi es?, si eum in se manere cognosceret. sed quis eum absentem fecerit, audiamus: absconderunt se, inquit, ambo a facie domini. omnes uidet Christus, sed qui se abscondit absconditur, quoniam qui ignorat ignorabitur; cognoscit enim dominus eos qui sunt
He who seeks him as though absent would surely not say “Where are you?” if he knew that he remained in him. But let us hear who made him absent: “They both hid themselves,” it says, “from the face of the Lord.” Christ sees all, but the one who hides himself is hidden, since “he who does not know will not be known”; for “the Lord knows those who are
Gen 3:8 (quotation, high confidence) · 1 Cor 14:38 (quotation, high confidence) · 2 Tim 2:19 (quotation, high confidence)
Notes and citation
Summary: Adam made himself absent by hiding from God’s face.
- The quotation continues in the next section.
Notes on the original text
- Digital text corrected (word split in the digital text): a b sconderunt → absconderunt.
Topics: The fall
Cite (SBL): Ambrose, Expl. Ps. 39.20.3 (CSEL 64:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-3
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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.
39.20.4CSEL 64:226
ipsius. ille omnes suos uult esse, quos condidit et creauit. utinam tu, homo, non fugias et te ipse a Christo abscondas! ille etiam fugientes requirit et absconditos non uult perire, sed clamat dicens: Adam, ubi es?, hoc est: homo, ubi es? ego te in lumine posui, tu tenebras requisisti.
his.” He wants all whom he formed and created to be his. Would that you, man, did not flee and hide yourself from Christ! He seeks even those who flee and does not want the hidden to perish, but cries out, saying: “Adam, where are you?”, that is: Man, where are you? I set you in light; you have sought out darkness.
2 Tim 2:19 (quotation, high confidence) · Gen 3:9 (quotation, high confidence) · Luke 19:10 (echo, low confidence)
Notes and citation
Summary: Christ seeks those who hide from him, calling, “Man, where are you?”
Cite (SBL): Ambrose, Expl. Ps. 39.20.4 (CSEL 64:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-20-4
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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 39, chapter 21
39.21.1CSEL 64:226
Denique in paradiso, ubi semper matutinus dies, uesper est factus, quoniam omnia tenebrosa peccata sunt. ideo habes, quia audierunt uocem domini dei deambulantis ad uesperam in paradiso. simul cognosce mysterium. mane errasti, ad uesperam liberaris. quomodo enim uespera, ubi Christus est?
Finally, in paradise, where the day is always morning, evening came, since all sins are darkness. Therefore you have it that they heard the voice of the Lord God walking in paradise toward evening. Recognize the mystery as well: in the morning you went astray, toward evening you are set free. For how is there evening where Christ is?
Gen 3:8 (quotation, high confidence)
Notes and citation
Summary: Evening came in paradise because of sin; Adam erred in the morning and is freed at evening.
Notes on the original text
- Digital text corrected (word space lost in the digital text): enimuespera → enim uespera.
Cite (SBL): Ambrose, Expl. Ps. 39.21.1 (CSEL 64:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-21-1
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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.
39.21.2CSEL 64:226
nam licet sedes eius supra caelum caelorum, tamen in sanctis suis Christus est. quomodo ergo uesper ubi deus est, cum deus lux sit? denique Saulo in itinere lux refulsit, quando ei Christus occurrit, unde etiam lumine dei refulgente caecatus persecutor. cur ergo caecatus, nisi quia non agnouerat Christum? nam si cognouisset lucis arbitrum, non amisisset lumen oculorum. denique et ubi agnouit recepit. iudicio est quod non nouerat Christum, quia audita uoce: Saule Saule, quid me persequeris? respondit: quis es, domine? non quaesisset quis esset, si cognouisset.
For although his seat is above the heaven of heavens, yet Christ is in his saints. How, then, is there evening where God is, since God is light? Finally, a light shone around Saul on the road when Christ met him, so that the persecutor was blinded as the light of God shone. Why, then, was he blinded, unless because he had not known Christ? For if he had known the arbiter of light, he would not have lost the light of his eyes. And indeed when he acknowledged him, he received it back. It is evidence that he had not known Christ that, when he heard the voice: “Saul, Saul, why do you persecute me?”, he answered: “Who are you, Lord?” He would not have asked who he was if he had known him.
1 John 1:5 (allusion, high confidence) · Acts 9:3 (allusion, high confidence) · Acts 9:8 (allusion, high confidence) · Acts 9:18 (allusion, medium confidence) · Acts 9:4 (quotation, high confidence) · Acts 9:5 (quotation, high confidence)
Notes and citation
Summary: Saul was blinded by Christ’s light because he did not know him, and received his sight when he acknowledged him.
Cite (SBL): Ambrose, Expl. Ps. 39.21.2 (CSEL 64:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-21-2
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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.
39.21.3CSEL 64:226–227
unde et dominus quasi ignoranti dicit: ego sum Iesus quem tu persequeris. durum tibi est aduersus stimulum calcitrare. et ille dixit: domine, quid me facere oportet? uide congruentia utrorumque magisteria. medicus minatur ut corrigat, tenet ut curet. aeger primo medici personam requirit, si sit idoneus a quo sanari se posse praesumat; ubi medicinae audiuit auctorem, remedium poposcit, salutem inuenit. denique ab accedente non solum expulit caecitatem, sed etiam lucem quam non habuerat accepit, ut Christum uideret quem antea non uiderat.
Hence the Lord too says, as to one who did not know: “I am Jesus whom you persecute. It is hard for you to kick against the goad.” And he said: “Lord, what must I do?” See how fittingly each plays his part. The physician threatens in order to correct, holds fast in order to cure. The sick man first asks who the physician is, whether he is competent, from whom he may expect to be healed; when he heard the author of the medicine, he asked for the remedy, and found health. Finally, when he came, not only was his blindness driven away, but he also received a light he had not had, so that he saw Christ whom before he had not seen.
Acts 9:5 (quotation, high confidence) · Acts 26:14 (quotation, high confidence) · Acts 22:10 (quotation, high confidence) · Acts 9:6 (allusion, medium confidence)
Notes and citation
Summary: Christ, as physician, threatened Saul in order to heal him, and Saul received a light he had never had.
Cite (SBL): Ambrose, Expl. Ps. 39.21.3 (CSEL 64:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-21-3
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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 39, chapter 22
39.22.1CSEL 64:227
Sed uideamus sequentia, repetito tamen uersiculo de quo uidetur esse tractatum: ecce uenio, ut faciam uoluntatem tuam, deus meus, uolui, et legem tuam in medio cordis mei. bene nuntiaui iustitiam tuam in ecclesia magna; ecce labia mea non prohibebo. domine, tu cognouisti iustitiam tuam; non abscondi in corde meo.
But let us look at what follows, repeating, however, the verse that seems to have been treated: “See, I come, to do your will, my God, I have willed, and your law in the midst of my heart. I have well announced your righteousness in the great church; see, I will not restrain my lips. Lord, you have known your righteousness; I have not hidden it in my heart.”
Ps 40:7 (39:8 LXX) (quotation, high confidence) · Ps 40:8 (39:9 LXX) (quotation, high confidence) · Ps 40:9 (39:10 LXX) (quotation, high confidence) · Ps 40:10 (39:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Ambrose quotes the next verses of the psalm.
Notes on the original text
- Digital text corrected (OCR slip; word splits and OCR slip in the digital text; word splits in the digital text): uenid, → uenio,; u t f aciam uolunt atem tuamy → ut faciam uoluntatem tuam,; med-io cor dis → medio cordis; nunti aui iustiti am → nuntiaui iustitiam.
Cite (SBL): Ambrose, Expl. Ps. 39.22.1 (CSEL 64:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-1
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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.
39.22.2CSEL 64:227
de superiore itaque uersiculo intellegimus: ecce uenio: non solum uoluntatem tuam faciam, sed etiam legem tuam in medio cordis mei. alii habent: in medio uentris mei. est enim uenter et mentis, qui semina concipit sensuum, de quo Esaias dixit: in utero accepimus et parturiuimus spiritum salutis. hoc utero parturiuit et Paulus, qui ait: filioli mei, quos ego parturio, donec formetur Christus in uobis. Christus ergo non in
From the earlier verse, then, we understand: “See, I come”: not only will I do your will, but also your law, in the midst of my heart. Others have: “in the midst of my belly”. For there is also a belly of the mind, which conceives the seeds of thoughts, of which Isaiah said: “In the womb we have conceived and brought forth the spirit of salvation.” With this womb Paul too was in labour, who says: “My little children, with whom I am in labour until Christ is formed in you.” Christ, then, is formed not in a
Ps 40:8 (39:9 LXX) (quotation, high confidence) · Isa 26:18 (quotation, high confidence) · Gal 4:19 (quotation, high confidence)
Notes and citation
Summary: The “belly” of the variant reading is the womb of the mind, in which, as Paul says, Christ is formed.
- “In the midst of my belly” is the reading of other Latin and Greek copies of Ps 40:8 (LXX 39:9). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (the sentence continues in the next section)): supeiiore → superiore; uemo: → uenio:; partunuit → parturiuit; non ir. → non in.
Cite (SBL): Ambrose, Expl. Ps. 39.22.2 (CSEL 64:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-2
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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.
39.22.3CSEL 64:227
corporeo, sed in animae quodam uentre formatur. hoc uentre apostolus genuit, sicut scriptum est: ego uos per euangelium genui. ideo alii habent: in medio cordis, alii: in medio uentris, ut interioris hominis uentrem intellegas, qui in medio esse cordis accipitur, in quo naturalis legis praescripta seruamus, quae non solum custoditur, sed etiam fit in cordibus nostris. unde et scriptum est, quia non solum auditores legis iusti sunt apud deum, sed etiam factores legis iustificabuntur.
bodily womb but in a certain womb of the soul. In this womb the apostle begot, as it is written: “I have begotten you through the gospel.” Therefore some have “in the midst of the heart”, others “in the midst of the belly”, so that you may understand the womb of the inner man, which is taken to be in the midst of the heart, in which we keep the precepts of the natural law, which is not only kept but also done in our hearts. Hence also it is written that not only the hearers of the law are righteous before God, but the doers of the law will be justified.
1 Cor 4:15 (quotation, high confidence) · Rom 2:13 (quotation, high confidence) · Rom 2:15 (allusion, medium confidence)
Notes and citation
Summary: The womb of the inner man is the heart, where the natural law is kept and done.
Topics: Conscience
Cite (SBL): Ambrose, Expl. Ps. 39.22.3 (CSEL 64:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-3
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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.
39.22.4CSEL 64:227–228
sunt enim qui naturaliter ea quae legis sunt faciunt, sicut gentes qui legem non audiunt et sibi lex sunt, qui incognita sibi legis praecepta conseruant. ergo quasi gentilis populi congregator personam nostram suscepit hoc loco Christus, ut diceret facere se legem in medio cordis sui. siquidem populus nationum legem quam non audiuit impleuit, ut agnosceret Christum, quem populus Iudaeorum qui legem acceperat non recepit nec cognoscendum putauit, quia scriptum est: agnouit bos possessorem suum et asinus praesepe domini sui;
For there are those who by nature do what belongs to the law, like the gentiles, who do not hear the law and are a law to themselves, who keep precepts of the law that are unknown to them. Here, then, Christ, as the gatherer of the gentile people, has taken on our person, to say that he does the law in the midst of his heart. For the people of the nations fulfilled the law it had not heard, so as to acknowledge Christ, whom the people of the Jews, which had received the law, did not receive and did not think should be acknowledged, because it is written: “The ox knew its owner and the ass its master’s crib;
Rom 2:14 (quotation, high confidence) · John 1:11 (echo, low confidence) · Isa 1:3 (quotation, high confidence)
Notes and citation
Summary: The gentiles, keeping the natural law, acknowledged Christ, whom the people who had the law did not receive.
- The quotation continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 39.22.4 (CSEL 64:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-4
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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.
39.22.5CSEL 64:228
Israel autem me non cognouit. hic ergo credentium uenter est in quo spiritus sanctus operatur et eum semine spiritali implere consueuit, sicut testificatur in euangelio dominus Iesus, qui ait: qui credit in me, sicut dicit scriptura, flumina de uentre eius fluent aquae uiuae. ex illo flumine ista sunt flumina, de quo legimus: fluminis impetus laetificat ciuitatem dei. de quibus ergo fluunt huiusmodi flumina spiritalia, de his bene dicitur: eleuauerunt flumina, domine, eleuauerunt flumina uocem suam a uoce aquarum spiritalium, quae supra caelos deum laudant.
but Israel has not known me.” This, then, is the belly of believers, in which the Holy Spirit works and which he is accustomed to fill with spiritual seed, as the Lord Jesus testifies in the gospel, saying: “He who believes in me, as the Scripture says, rivers of living water will flow from his belly.” From that river come these rivers, of which we read: “The rush of the river gladdens the city of God.” Of those, then, from whom such spiritual rivers flow it is well said: “The rivers have lifted up, Lord, the rivers have lifted up their voice from the voice of spiritual waters”, which praise God above the heavens.
Isa 1:3 (quotation, high confidence) · John 7:38 (quotation, high confidence) · Ps 46:4 (45:5 LXX) (quotation, high confidence) · Ps 93:3 (92:3 LXX) (quotation, high confidence) · Ps 93:4 (92:4 LXX) (allusion, medium confidence) · Ps 148:4 (allusion, medium confidence)
Notes and citation
Summary: The believer’s belly is filled by the Holy Spirit, from which flow the rivers of living water.
- Ambrose adds “spiritual” to the waters of Ps 93:3–4 (LXX 92:3–4) in his paraphrase.
Notes on the original text
- Digital text corrected (OCR slip): mp non → me non; hc ergo → hic ergo.
Topics: The Holy Spirit
Cite (SBL): Ambrose, Expl. Ps. 39.22.5 (CSEL 64:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-22-5
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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 39, chapter 23
39.23.1CSEL 64:228
Qui eleuauerit uocem suam, hic potest dicere: bene nuntiaui iustitiam tuam in ecclesia magna. quid est quod addidit magna, nisi quia fuit ante non magna? quae est magna nisi de totius orbis terrarum partibus congregata,
He who has lifted up his voice can say: “I have well announced your righteousness in the great church.” Why did he add “great”, unless because before it was not great? Which church is great, unless the one gathered from all parts of the whole world,
Ps 40:9 (39:10 LXX) (quotation, high confidence)
Notes and citation
Summary: The “great church” is the church gathered from the whole world.
Topics: The church
Cite (SBL): Ambrose, Expl. Ps. 39.23.1 (CSEL 64:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-23-1
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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.
39.23.2CSEL 64:228–229
quando ab oriente et occidente, septentrione et meridie populi gentium sunt uocati? ubi tamen legimus alibi magnam ecclesiam: confitebor tibi. domine, in ecclesia magna, in populo graui laudabo te, ibi ergo ecclesia magna ubi populus grauis, hoc est non inquietus et mobilis, qui sedit manducare et bibere et surrexit ludere. grauis populus est qui fidem deo suo seruat et qui non aliqua leuitate mutetur neque nutet et fluctuet, sed caritate sit fundatus in Christo, ut possit dicere: confido enim quia neque mors neque gladius neque tribulatio separare me possit a caritate dei quae est in Christo Iesu.
when peoples of the nations were called from east and west, north and south? Yet where do we read elsewhere of the great church? “I will confess to you, Lord, in the great church; among a weighty people I will praise you.” There, then, is the great church, where the people is weighty, that is, not restless and fickle, like the people that “sat down to eat and drink and rose up to play”. A weighty people is one that keeps faith with its God and is not changed by any levity, nor wavers and fluctuates, but is founded in Christ by love, so that it can say: “For I am confident that neither death nor sword nor tribulation can separate me from the love of God which is in Christ Jesus.”
Luke 13:29 (allusion, high confidence) · Ps 35:18 (34:18 LXX) (quotation, high confidence) · Exod 32:6 (quotation, high confidence) · 1 Cor 10:7 (allusion, medium confidence) · Eph 3:17 (echo, low confidence) · Rom 8:38 (quotation, high confidence) · Rom 8:39 (quotation, high confidence) · Rom 8:35 (allusion, medium confidence)
Notes and citation
Summary: The great church is a “weighty” people, steadfast in faith and founded in Christ by love.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): oriente -et → oriente et; meridie -populi → meridie populi.
Topics: The church
Cite (SBL): Ambrose, Expl. Ps. 39.23.2 (CSEL 64:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-23-2
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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 39, chapter 24
39.24.1CSEL 64:229
Qui autem praedicat in ecclesia magna, non abscondit iustitiam dei in corde suo, sed exaltat uiribus uocem suam, annuntiat Christum. non timet eum coram populo praedicare, non erubescit crucem eius, sed gloriatur in illa domini passione. non sequitur litteram legis, sed eruit profunda mysteria, quibus reuelet domini Iesu gloriam, quem lex significauit esse uenturum ad ecclesiam quae magna est congreganda. iustitia igitur fides est. denique credidit Abraham deo et reputatum est ei ad iustitiam. ecce labia mea non prohibebo. domine, tu cognouisti. sic et alibi: tu cognouisti sessionem meam et resurrectionem meam.
He who preaches in the great church does not hide the righteousness of God in his heart, but raises his voice with strength and announces Christ. He is not afraid to preach him before the people; he is not ashamed of his cross, but glories in that passion of the Lord. He does not follow the letter of the law, but digs out the deep mysteries by which to reveal the glory of the Lord Jesus, whom the law signified would come to the church that is to be gathered and is great. Righteousness, then, is faith. Finally, “Abraham believed God, and it was reckoned to him for righteousness.” “See, I will not restrain my lips. Lord, you have known.” So too elsewhere: “You have known my sitting down and my rising up.”
Ps 40:10 (39:11 LXX) (allusion, high confidence) · Rom 1:16 (echo, low confidence) · Gal 6:14 (allusion, medium confidence) · 2 Cor 3:6 (echo, low confidence) · Gen 15:6 (quotation, high confidence) · Rom 4:3 (quotation, high confidence) · Ps 40:9 (39:10 LXX) (quotation, high confidence) · Ps 139:2 (138:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The preacher in the great church does not hide God’s righteousness, which is faith, but proclaims Christ crucified.
Topics: Faith
Cite (SBL): Ambrose, Expl. Ps. 39.24.1 (CSEL 64:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-24-1
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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.
Explanation 39, chapter 25
39.25.1CSEL 64:229
Ad patrem dicit: iustitiam meam non abscondi in corde meo, ueritatem tuam et salutare tuum dixi. totus ex persona Christi psalmus iste est. ideo iustitiam meam dicit, licet non arroganter et homo possit dicere iustitiam suam, qui deo credit et fidem suam sibi reputari ad iustitiam confitetur. ueritatem et misericordiam diligit, qui fidem praedicat ueram et peccata dimittit. ideo enim Christus aduenit, ut fidem statueret, remissionem tribueret peccatorum.
To the Father he says: “My righteousness I have not hidden in my heart; your truth and your salvation I have spoken.” This whole psalm is from the person of Christ. Therefore he says “my righteousness”, though a man too may say “his righteousness” without arrogance, if he believes God and confesses that his faith is reckoned to him for righteousness. He loves truth and mercy who preaches the true faith and forgives sins. For Christ came for this: to establish faith and to grant forgiveness of sins.
Ps 40:10 (39:11 LXX) (quotation, high confidence) · Rom 4:5 (allusion, medium confidence)
Notes and citation
Summary: The whole psalm is spoken by Christ, who came to establish faith and forgive sins.
Notes on the original text
- Digital text corrected (stray digit in the digital text; word split in the digital text): me o, → meo,; meam1 → meam.
Topics: Forgiveness of sins, Faith
Cite (SBL): Ambrose, Expl. Ps. 39.25.1 (CSEL 64:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-25-1
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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.
Explanation 39, chapter 26
39.26.1CSEL 64:229–230
Et quia ex persona saluatoris totum hunc esse diximus psalmum, ne forte dicant Apollinaristae: ecce corpus, dixit, praeparasti mihi, non etiam animam, audiant in inferioribus psalmi huius dicentem: confundantur et reuereantur simul qui quaerunt animam meam, ut auferant eam.
And since we have said that this whole psalm is from the person of the Saviour, lest the Apollinarians perhaps say: “See, he said: you have prepared a body for me”, not a soul as well, let them hear him saying in the later part of this psalm: “Let them be confounded and put to shame together who seek my soul, to take it away.”
Ps 40:6 (39:7 LXX) (quotation, high confidence) · Heb 10:5 (quotation, high confidence) · Ps 40:14 (39:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Against the Apollinarians, the psalm shows that Christ had a human soul as well as a body.
- The Apollinarians denied that Christ had a human soul or mind. Ps 40:6 (LXX 39:7) is quoted in the form of Heb 10:5; the later verse is Ps 40:14 (LXX 39:15).
Notes on the original text
- Digital text corrected (repeated syllable, OCR slips and word splits in the digital text; word splits in the digital text): con fundantur e t reuereantur s imul → confundantur et reuereantur simul; animam am meam, ut aui era n tea m. → animam meam, ut auferant eam..
Topics: Christology, Heresy, Christological controversies, The soul
Cite (SBL): Ambrose, Expl. Ps. 39.26.1 (CSEL 64:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-26-1
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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.
Explanation 39, chapter 27
39.27.1CSEL 64:230
Haec sunt, quae in hoc psalmo (ardua) arbitrati sumus. reliqua plana et facilia nec indiga interpretationis aestimauimus, cum, si in tractatum incidant in alio psalmo, in quo uidentur esse repetita, rectius prosequemur fauente domino Iesu, cui est laus, honor, gloria, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen.
These are the things in this psalm that we judged (difficult). The rest we reckoned plain and easy and in no need of interpretation; if they come up for treatment in another psalm in which they seem to be repeated, we will go through them more properly, with the favour of the Lord Jesus, to whom be praise, honour, glory and everlastingness from the ages, now and always and for all ages of ages. Amen.
Notes and citation
Summary: Ambrose ends his treatment of the psalm with a doxology.
- “Difficult” translates the editor’s supplement (ardua).
Notes on the original text
- Digital text corrected (OCR slip): repefita → repetita.
Cite (SBL): Ambrose, Expl. Ps. 39.27.1 (CSEL 64:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/39-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/39-27-1
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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 40, chapter 1
40.1.1CSEL 64:230
Bono ordine, qui in superiore psalmo dixit: ecce uenio, in hoc iam uenit et patitur. et ideo quadragesimus psalmus inscribitur, quia quadraginta diebus ieiunauit dominus Iesus, ut eo numero consummaret hominis qui perierat perfectionem. sicut enim per appetentiam interdicti fructus amiserat gratiam, ita per ieiunium reparari eius uirtutem oportuit, ut, qui perierat in Adam, repararetur in Christo. ideo ergo in finem, quia ipse finis est spei nostrae, ad ipsum studia nostra dirigimus, ad ipsum
In good order, he who in the preceding psalm said, “See, I come,” in this one has now come and suffers. And therefore it is entitled the fortieth psalm, because the Lord Jesus fasted forty days, so as to complete by that number the perfection of the man who had perished. For as man had lost grace through craving for the forbidden fruit, so it was fitting that his virtue should be restored through fasting, so that the one who had perished in Adam might be restored in Christ. Therefore, then, “to the end”, because he himself is the end of our hope; to him we direct our efforts, to him
Matt 4:2 (allusion, high confidence) · Gen 3:6 (allusion, medium confidence) · 1 Cor 15:22 (allusion, medium confidence) · Rom 10:4 (echo, low confidence)
Notes and citation
Summary: Psalm 40 (Protestant 41) follows the coming of Psalm 39 with the passion; its number recalls Christ’s forty-day fast, which repaired Adam’s fall.
- Psalm 40 in Ambrose’s (LXX/Vulgate) numbering is Psalm 41 in the Protestant numbering. “To the end” (in finem) is the opening of the psalm’s title in the Latin and Greek. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (word split in the digital text): in f inem → in finem.
Topics: Fasting, Christology, Passion and death of Christ, The fall
Cite (SBL): Ambrose, Expl. Ps. 40.1.1 (CSEL 64:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-1-1
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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.
40.1.2CSEL 64:230–231
uota nostra conferimus, quia ipse est plenitudo, ipse est consummatio uniuersorum, ipse omnium summa uirtutum. ideo ipsi Dauid quasi ei, qui solus ex omnibus in sua carne nostra peccata suscepit, qui solus dei agnus peccatum totius mundi abstulit, qui solus chirographum decreti sanguinis sui effusione deleuit et tulit de medio atque affixit cruci, quasi sapientia, sciens quomodo uetus peccatum mundi solueret, quasi redemptio, quomodo hominem renouaret a culpa, quasi sanctificatio, quomodo eum sanctificaret ad gratiam. hic ergo titulus, hoc principium.
we bring our prayers, because he is the fullness, he is the consummation of all things, he is the sum of all virtues. Therefore “to David himself”, as to him who alone of all took on our sins in his flesh, who alone, the Lamb of God, took away the sin of the whole world, who alone blotted out the handwriting of the decree by the shedding of his blood and took it out of the way and nailed it to the cross; as to Wisdom, knowing how to undo the ancient sin of the world; as to Redemption, how to renew man from guilt; as to Sanctification, how to sanctify him for grace. This, then, is the title; this the beginning.
Ps 41:1 (40:1 LXX) (allusion, medium confidence) · John 1:29 (allusion, high confidence) · Col 2:14 (allusion, high confidence) · 1 Cor 1:30 (allusion, high confidence)
Notes and citation
Summary: The title “to David himself” points to Christ, who took away the world’s sin and is our wisdom, redemption and sanctification.
- “To David himself” (ipsi Dauid) is the rest of the psalm’s title; Ambrose takes “David” as Christ.
Notes on the original text
- Digital text corrected (OCR slip and word split in the digital text): si D au i d → Dauid.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 40.1.2 (CSEL 64:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-1-2
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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 40, chapter 2
40.2.1CSEL 64:231
Beatus qui intellegit super egenum et paupere. aperi aures tuas, qui incipis sacramenta dominicae cognoscere passionis. ideo tibi dicitur: qui habet aures audiendi audiat. ideo surdo illi et muto aures et labia tetigit dominus in euangelio, ut sciret quid audiret in mysterio, quid etiam loqueretur et quando loqueretur. neque enim otiose scriptum est: dominus mihi dedit linguam eruditionis, ut scirem quando oporteat sermonem dicere. scire ergo debes quid audias, scire quid loqui debeas, scire etiam quando loqui debeas.
“Blessed is he who understands concerning the needy and the poor.” Open your ears, you who are beginning to know the mysteries of the Lord’s passion. That is why it is said to you: “He who has ears to hear, let him hear.” That is why in the gospel the Lord touched the ears and lips of that deaf and dumb man, so that he might know what he was hearing in the mystery, and also what he should speak and when he should speak. For it is not idly written: “The Lord has given me a tongue of instruction, that I may know when I ought to speak a word.” You must know, then, what you hear, know what you ought to say, know also when you ought to speak.
Ps 41:1 (40:2 LXX) (quotation, high confidence) · Matt 11:15 (quotation, high confidence) · Mark 7:33 (allusion, high confidence) · Isa 50:4 (quotation, high confidence)
Notes and citation
Summary: The opening verse calls the hearer to open his ears to the mystery of the passion and to know what and when to speak.
- The healing of the deaf and dumb man: Mark 7:32–35. “The Lord has given me a tongue …”: Isa 50:4.
Notes on the original text
- Digital text corrected (word split in the digital text): eg enum → egenum.
Cite (SBL): Ambrose, Expl. Ps. 40.2.1 (CSEL 64:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-2-1
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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 40, chapter 3
40.3.1CSEL 64:231
Audi ergo dicentem: beatus qui intellegit super egenum et paupere. beatus quidem qui compatitur pauperi, qui haurit eius necessitates, scit quid mali inopia afferat indigenti; sed quid sibi uult istud exordium in domini passione? uerum est quidem quod propter pauperes passus est, sed tamen ipse corripuit ludam dicentem de illo unguento, quod effuderat Maria super pedes Christi: potuit hoc uenundari trecentis denariis et dari pauperibus.
Hear him, then, saying: “Blessed is he who understands concerning the needy and the poor.” Blessed indeed is he who has compassion on the poor man, who takes his needs to heart, who knows what evil want brings to the needy; but what does this opening mean in the Lord’s passion? It is true indeed that he suffered for the sake of the poor; and yet he himself rebuked Judas when he said of that ointment which Mary had poured on the feet of Christ: “This could have been sold for three hundred denarii and given to the poor.”
Ps 41:1 (40:2 LXX) (quotation, high confidence) · John 12:3 (allusion, high confidence) · John 12:5 (quotation, high confidence)
Notes and citation
Summary: Mercy to the poor is blessed, but the verse in a psalm of the passion must mean more, since Christ rebuked Judas’s objection about the ointment.
Topics: Almsgiving and care for the poor
Cite (SBL): Ambrose, Expl. Ps. 40.3.1 (CSEL 64:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-3-1
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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.
40.3.2CSEL 64:231
idem et ceteri apostoli senserant, sed alio affectu, ille per auaritiam, isti per misericordiam; ludas enim furto prospiciebat, discipuli pauperum alimoniae consulebant. quibus in commune respondit: sinite illam, ut in diem sepulturae meae seruet illud; pauperes enim semper habetis uobiscum, me autem non semper.
The other apostles had felt the same, but with a different disposition: he out of avarice, they out of mercy; for Judas was looking to his thieving, the disciples were concerned for the feeding of the poor. To them in common he replied: “Let her alone, so that she may keep it for the day of my burial; for the poor you always have with you, but me you do not always have.”
Matt 26:8 (allusion, high confidence) · John 12:6 (allusion, high confidence) · John 12:7 (quotation, high confidence) · John 12:8 (quotation, high confidence)
Notes and citation
Summary: Judas objected from greed, the other disciples from mercy; Christ answered that she was preparing his burial.
Cite (SBL): Ambrose, Expl. Ps. 40.3.2 (CSEL 64:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-3-2
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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 40, chapter 4
40.4.1CSEL 64:231–232
Ergo alius intellegendus est hic beatus qui intellegit super pauperem. hic de fide dicit, alibi de misericordia; prior ergo fides, secunda misericordia. cum fide pretiosa misericordia, sine fide nuda, sine fide instabilis; fides enim uirtutum omnium stabile fundamentum est. beatus ergo qui intellegit super Christi inopiam et paupertatem, qui propter nos pauper factus est, cum diues esset; diues in regno, pauper in carne, quia suscepit hanc pauperum carnem. pauperes enim facti sumus nimis, qui uirtutum exuuias pretiosas fraude serpentis amisimus exclusi de paradiso, eiecti de patria,
So another must be understood here as the blessed man who understands concerning the poor. Here he speaks of faith, elsewhere of mercy; faith, then, comes first, mercy second. With faith mercy is precious; without faith it is bare, without faith unstable; for faith is the firm foundation of all virtues. Blessed, then, is he who understands concerning the want and poverty of Christ, who for our sake became poor, though he was rich: rich in the kingdom, poor in the flesh, because he took on this flesh of the poor. For we had become exceedingly poor, we who through the serpent’s fraud lost the precious spoils of virtues, shut out of paradise, cast out of our homeland,
2 Cor 8:9 (quotation, high confidence) · Gen 3:23 (allusion, medium confidence)
Notes and citation
Summary: The blessed man is the one who understands, by faith, the poverty of Christ, who became poor in taking our impoverished flesh.
Notes on the original text
- Digital text corrected (OCR slip; stray question mark in the digital text): mipericordia → misericordia; serpentis? → serpentis.
Topics: Christology, Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 40.4.1 (CSEL 64:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-4-1
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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.
40.4.2CSEL 64:232
in exilium relegati, ipso quoque nudati corporis tegumento, quod antea uirtutum saepta munibant, postea delicta nudarunt. si ergo egenus et pauper in carne, utique egenus et pauper in carnis istius passione. non ergo in diuitiis suis, sed in nostra passus est paupertate. ideoque non plenitudo diuinitatis quae in illo corporaliter habitat, ut scriptura testatur, sed caro passa est. hoc intellege, hoc persequere, id tene, ne dicatur tibi:
banished into exile, stripped even of the covering of the body, which before the hedges of the virtues had protected and afterwards our offences laid bare. If, then, he was needy and poor in the flesh, surely he was needy and poor in the passion of that flesh. So he suffered not in his riches but in our poverty. And therefore it was not the fullness of the Godhead which dwells in him bodily, as Scripture testifies, but the flesh that suffered. Understand this, pursue this, hold this, so that it may not be said to you:
Gen 3:7 (allusion, medium confidence) · Col 2:9 (quotation, high confidence)
Notes and citation
Summary: Christ suffered in our poverty, that is, in the flesh, not in the fullness of his Godhead.
- The sentence continues in the next section.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 40.4.2 (CSEL 64:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-4-2
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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.
40.4.3CSEL 64:232
noluit intellegere super mendicum et pauperem. nam si hic dubitas, certe in illo psalmo, qui aduersus proditionem Iudae ex persona dicitur saluatoris, de illo uersiculo dubitare non poteris, in quo ait: et persecutus est hominem pauperem et mendicum. intellege ergo in paupertatem Christi, ut diues sis, intellege in infirmitatem eius, ut accipias sanitatem, intellege in crucem eius, ut non erubescas, intellege in uulnus eius, ut uulnera tua cures, intellege in mortem eius, ut adquiras uitam aeternam, intellege in sepulturam eius, ut inuenias resurrectionem.
“He would not understand concerning the beggar and the poor.” For if you doubt here, certainly in that psalm which is spoken in the person of the Saviour against the betrayal of Judas you will not be able to doubt that verse in which he says: “And he persecuted the poor man and the beggar.” Understand, then, the poverty of Christ, that you may be rich; understand his weakness, that you may receive health; understand his cross, that you may not be ashamed; understand his wound, that you may heal your wounds; understand his death, that you may gain eternal life; understand his burial, that you may find resurrection.
Ps 36:3 (35:4 LXX) (allusion, medium confidence) · Ps 109:16 (108:16 LXX) (quotation, high confidence) · 2 Cor 8:9 (allusion, medium confidence)
Notes and citation
Summary: Psalm 108 (109), spoken against Judas, confirms that the “poor man” is Christ, whose poverty, cross and death bring us riches and life.
- “He would not understand …” echoes Ps 36:3 (LXX 35:4); “he persecuted the poor man and the beggar”: Ps 109:16 (LXX 108:16), the psalm Ambrose reads as against Judas.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 40.4.3 (CSEL 64:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-4-3
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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 40, chapter 5
40.5.1CSEL 64:232
Sed forte dicas: quomodo diues in paupertate Christus? etsi meum ingenium deficiat, tamen non deficiunt diuinarum subsidia lectionum, cum dixerit apostolus: quoniam dominus Iesus pauper factus est, cum diues esset, ut uos eius inopia ditaremini. quae ergo ista paupertas quae diuites facit? consideremus eam, intendamus in ipsum uenerabile sacramentum. quid purius potest eo esse atque simplicius?
But perhaps you say: How is Christ rich in poverty? Though my own wit may fail, yet the help of the divine readings does not fail, since the apostle has said: “For the Lord Jesus became poor, though he was rich, that by his want you might be made rich.” What, then, is this poverty that makes men rich? Let us consider it; let us turn our attention to that venerable mystery itself. What can be purer or simpler than it?
2 Cor 8:9 (quotation, high confidence)
Notes and citation
Summary: Christ’s poverty enriches us; its riches are seen in the simplicity of the sacraments.
- The “venerable mystery” is baptism, with the Eucharist, as the next section shows.
Topics: Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 40.5.1 (CSEL 64:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-5-1
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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.
40.5.2CSEL 64:232–233
non taurino quisquam perfunditur sanguine, ut sacra dicuntur habere gentilium, non hircorum atque arietum cruore peccator lauatur — neque enim purificatur; caro enim lauatur, non culpa diluitur -, sed: exi, inquit, aqua cum delectatione de fontibus salutaris, et paratur in conspectu tuo mensa caelestis, et poculum inebrians quam praeclarum est. haec sunt diuitiae simplicitatis, in quibus est Christi pretiosa paupertas. est et in moribus paupertas bona, unde et dominus dixit:
No one is drenched in a bull’s blood, as the rites of the gentiles are said to require; the sinner is not washed with the gore of goats and rams — for he is not purified; the flesh is washed, the guilt is not washed away — but: “Go out,” he says, “water, with delight from the fountains of salvation”, and a heavenly table is prepared in your sight, and the cup that inebriates, how excellent it is! These are the riches of simplicity, in which is the precious poverty of Christ. There is also a good poverty in conduct, and so the Lord said:
Heb 10:4 (allusion, medium confidence) · Heb 9:13 (allusion, medium confidence) · Isa 12:3 (quotation, high confidence) · Ps 23:5 (22:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Unlike pagan blood-rites and the old sacrifices, baptism and the heavenly table bring the riches of Christ’s poverty.
- The bull’s blood refers to the pagan taurobolium. “Go out … water from the fountains of salvation” adapts Isa 12:3; the table and cup are from Ps 23:5 (LXX 22:5) in the Latin form. Topics baptism and Eucharist are implied by these allusions.
Cite (SBL): Ambrose, Expl. Ps. 40.5.2 (CSEL 64:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-5-2
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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.
40.5.3CSEL 64:233
beati pauperes spiritu, et in psalmis inuenimus, quia dominus humiles spiritu saluabit. est et in collatione tenui paupertas abundans, si abundet fides. unde apostolus ait: et profunda paupertas eorum abundauit in diuitiis simplicitatis eorum.
“Blessed are the poor in spirit”; and in the psalms we find that the Lord will save the humble in spirit. There is also an abundant poverty in a slender contribution, if faith abounds. Hence the apostle says: “And their deep poverty abounded in the riches of their simplicity.”
Matt 5:3 (quotation, high confidence) · Ps 34:18 (33:19 LXX) (quotation, high confidence) · 2 Cor 8:2 (quotation, high confidence)
Notes and citation
Summary: There is a good poverty of spirit and a rich poverty in small gifts given in faith.
Notes on the original text
- Digital text corrected (OCR slip): pauperta eorum → paupertas eorum.
Topics: Wealth and poverty
Cite (SBL): Ambrose, Expl. Ps. 40.5.3 (CSEL 64:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/40-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/40-5-3
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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.