Explanation of Twelve Psalms 43.96.1–45.24.3
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 43, chapter 96
43.96.1CSEL 64:329
Symmachus autem pro tribulatione afflictationem posuit. siue tamen afflictio sit siue tribulatio, opus est ut nos maneamus in domino nec ab eodem recedamus, quoniam praesule domino et assistente nobis omne certamen fortiter possumus sustinere. si autem dominum neglegamus et longe nos faciamus a domino, facimus nobis aduersarium fortiorem.
Symmachus, however, put “affliction” for “tribulation”. But whether it be affliction or tribulation, we need to remain in the Lord and not withdraw from him, since with the Lord as our guardian and standing by us we can endure every contest bravely. But if we neglect the Lord and put ourselves far from the Lord, we make our adversary stronger.
Ps 44:24 (43:25 LXX) (allusion, high confidence)
Notes and citation
Summary: In every tribulation we must remain in the Lord; if we withdraw from him, we strengthen our adversary.
- This is the last section of the exposition of Psalm 43 (44) in the staged text.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips, stray mark and lost word spaces in the digital text; stray colon in the digital text): afflictatioiiem → afflictationem; si: autem → si autem; domiRo/facimusnobisadnersariumfortiorem. → domino, facimus nobis aduersarium fortiorem..
Topics: Suffering and affliction
Cite (SBL): Ambrose, Expl. Ps. 43.96.1 (CSEL 64:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/43-96-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/43-96-1
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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 45, chapter 1
45.1.1CSEL 64:329
Titulus psalmi huius ita inscribitur: In finem; pro filiis Core, pro occultis psalmus ipsi Dauid. quid est pro occultis? occultorum habuisse se cognitionem per reuelationem domini Iesu in quinquagesimo quoque psalmo sanctus propheta commemorat dicens: incerta et occulta sapientiae tuae manifestasti mihi. quae autem illa sint occulta, in euangelio sancto docemur dicente dei filio, quod mysteria sapientiae abscondita sint sapientibus et paruulis reuelata.
The title of this psalm is written thus: “To the end; for the sons of Korah, for the hidden things; a psalm to David himself.” What is “for the hidden things”? In the fiftieth psalm too the holy prophet recalls that he had knowledge of hidden things through the revelation of the Lord Jesus, saying: “The uncertain and hidden things of your wisdom you have made known to me.” And what those hidden things are we are taught in the holy gospel, the Son of God saying that the mysteries of wisdom are hidden from the wise and revealed to little ones.
Ps 46:1 (45:1 LXX) (allusion, medium confidence) · Ps 51:6 (50:8 LXX) (quotation, high confidence) · Matt 11:25 (allusion, high confidence)
Notes and citation
Summary: Psalm 45 (Protestant 46) is “for the hidden things”, the mysteries of wisdom revealed to the little ones.
- Psalm 45 in Ambrose’s (LXX/Vulgate) numbering is Psalm 46 in the Protestant numbering. “For the hidden things” renders the Greek and Latin form of the title (Hebrew “according to Alamoth”). Ps 51:6 (LXX 50:8); Matt 11:25.
Notes on the original text
- Digital text corrected (OCR slips and word splits in the digital text): p s almus ipsi t) auid → psalmus ipsi Dauid.
Cite (SBL): Ambrose, Expl. Ps. 45.1.1 (CSEL 64:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-1-1
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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.
45.1.2CSEL 64:329–330
haec sunt illa, ni fallor, quae oculus non uidit nec auris audiuit nec in cor hominis ascenderunt, quae praeparauit dominus diligentibus eum. ergo in occulto cordis nostri occulta sapientiae recondamus, non temere aliquibus diuulgemus nisi sacramentorum consortibus, quos dominus uocauit ad gratiam suam, qui se in abscondito uult rogari, quoniam solus est qui abscondita et occulta cognoscat.
These, if I am not mistaken, are those things which eye has not seen nor ear heard, nor have they entered into the heart of man, which the Lord has prepared for those who love him. So let us store up the hidden things of wisdom in the hidden place of our heart, and not rashly publish them to any except those who share the sacraments, whom the Lord has called to his grace, who wishes to be asked in secret, since he alone knows hidden and secret things.
1 Cor 2:9 (quotation, high confidence) · Matt 6:6 (allusion, high confidence)
Notes and citation
Summary: The hidden things of wisdom are to be kept in the heart and shared only with those who share the sacraments.
- 1 Cor 2:9; Matt 6:6. The reserve about the mysteries reflects the discipline of keeping the sacraments from the uninitiated.
Notes on the original text
- Digital text corrected (OCR slip; stray hyphen in the digital text): ilia → illa; iecondamus → recondamus; gratiam- suam → gratiam suam.
Cite (SBL): Ambrose, Expl. Ps. 45.1.2 (CSEL 64:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-1-2
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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 45, chapter 2
45.2.1CSEL 64:330
Denique ipse dominus Iesus ad percipiendam legem solum Moysen, non absque Iesu tamen, in montem uoluit ascendere, in euangelio quoque Petro, Iohanni et Iacobo solis ex omni numero discipulorum resurrectionis suae gloriam reuelauit. ita occultum suum uoluit esse mysterium et ammonebat frequenter, ne cui facile quae uiderant annuntiarent, ne offendiculum quisquam subiret in-
Finally, the Lord Jesus himself willed that Moses alone, yet not without Jesus, should go up the mountain to receive the law; in the gospel too he revealed the glory of his resurrection to Peter, John and James alone of the whole number of the disciples. So he willed his mystery to be hidden, and often warned them not to tell anyone readily what they had seen, lest anyone weaker should meet a stumbling block,
Exod 24:13 (allusion, high confidence) · Exod 24:15 (allusion, medium confidence) · Matt 17:1 (allusion, high confidence) · Matt 17:9 (allusion, high confidence)
Notes and citation
Summary: Christ revealed his mysteries only to a few, at Sinai and at the Transfiguration, and bade them keep silence.
- “Jesus” is Joshua (Exod 24:13). Matt 17:1, 9. The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 45.2.1 (CSEL 64:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-1
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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.
45.2.2CSEL 64:330
firmior, qui uim sacramentorum fluctuanti ingenio haurire non posset. denique ipse Petrus nesciebat quid diceret, qui tria tabernacula domino et seruulis crederet esse facienda. deinde fulgorem gloriae domini transfigurantis se sustinere non potuit, in terram cecidit; ceciderunt et filii tonitrui Iacobus et Iohannes et nubes operuit eos nec potuerunt surgere nisi posteaquam Iesus uenit et tetigit eos et iussit, ut surgerent et formidinem sequestrarent. introierunt ergo in nubem, ut abdita et occulta cognoscerent, atque ibi audierunt uocem dei dicentis: hic est filius meus dilectus, in quo mihi complacui; ipsum audite.
one who could not take in the force of the sacraments with a wavering mind. Finally, Peter himself did not know what he was saying, who thought three tents should be made for the Lord and his servants. Then he could not bear the brightness of the glory of the Lord transfiguring himself; he fell to the ground; the sons of thunder, James and John, fell too, and the cloud covered them, and they could not rise until Jesus came and touched them and bade them rise and put away fear. So they went into the cloud, so as to know the secret and hidden things, and there they heard the voice of God saying: “This is my beloved Son, in whom I am well pleased; hear him.”
Matt 17:4 (allusion, high confidence) · Luke 9:33 (allusion, high confidence) · Matt 17:6 (allusion, high confidence) · Matt 17:7 (allusion, high confidence) · Mark 3:17 (allusion, medium confidence) · Matt 17:5 (quotation, high confidence)
Notes and citation
Summary: At the Transfiguration Peter spoke without understanding; the three fell and, within the cloud, heard the Father’s voice.
- Matt 17:4–7; Mark 3:17; Luke 9:33.
Notes on the original text
- Digital text corrected (word space lost in the digital text): hicest → hic est.
Cite (SBL): Ambrose, Expl. Ps. 45.2.2 (CSEL 64:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-2
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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.
45.2.3CSEL 64:330
quid est hic est filius meus dilectus? hoc est: noli errare, Simon, ut seruulis dei filium conferendum putes. hic est filius meus; non Moyses filius, non Helias filius, quamuis alter aperuerit mare, alter clauserit caelum. in uerbo enim domini uterque naturam uicit elementi; sed illi ministerium praebuerunt, hic est qui soli-
What is “This is my beloved Son”? That is: Do not err, Simon, in thinking that the Son of God is to be compared with servants. This is my Son; Moses is not my Son, Elijah is not my Son, although the one opened the sea and the other closed the sky. For each by the word of the Lord overcame the nature of an element; but they provided a ministry, while this is the one who made
Matt 17:5 (quotation, high confidence) · Exod 14:21 (allusion, high confidence) · 1 Kgs 17:1 (allusion, high confidence)
Notes and citation
Summary: The Father’s voice shows that the Son is not to be ranked with Moses and Elijah, who were only servants.
- Exod 14:21; 1 Kgs 17:1. The sentence continues in the next section.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 45.2.3 (CSEL 64:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-3
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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.
45.2.4CSEL 64:330–331
dauit aquas, caelum siccitate clausit et quando uoluit in imbres resoluit. ubi testimonium resurrectionis adsciscitur, adstipulentur ministeria seruulorum; ubi gloria domini resurgentis ostenditur, seruulis splendor absconditur. namque ipsos stellarum globos sol exortus obducit et omnia earum lumina mundano sub sole uanescunt. quomodo ergo sub aeterno sole iustitiae atque illo fulgore diuino uideri poterant stellae carnales? ubi ergo sunt illa lumina quae uestris ante oculis quodam miraculo refulgebant? tenebrae sunt uniuersa comparatione lucis aeternae.
the waters solid, closed the sky with drought and, when he willed, loosed it into rain. Where testimony to the resurrection is called in, let the ministries of the servants lend support; where the glory of the risen Lord is shown, the splendour of the servants is hidden. For the rising sun covers even the globes of the stars, and all their lights fade under the sun of this world. How, then, could the fleshly stars be seen under the eternal Sun of righteousness and that divine brightness? Where then are those lights which before shone before your eyes by a kind of miracle? All things are darkness in comparison with the eternal light.
Mal 4:2 (allusion, high confidence) · Jas 5:17 (allusion, medium confidence) · Jas 5:18 (allusion, medium confidence)
Notes and citation
Summary: As stars fade at sunrise, so the servants’ glory is hidden before the risen Lord, the Sun of righteousness.
- Mal 4:2.
Notes on the original text
- Digital text corrected (OCR slip): uaneseunt → uanescunt.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 45.2.4 (CSEL 64:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-4
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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.
45.2.5CSEL 64:331
alii ministeriis suis deo placere festinent; hic solus est uerum lumen et aeternum, in quo pater complacet uel in quo bene placitum est mihi, ut meum sit quicquid hic fecit et quicquid ego feci filii opus esse iure credatur. ipsum audite dicentem: ego et pater unum sumus. non dixit: ego et Moyses unum sumus, non dixit sibi et Heliae ullum diuinae gloriae esse consortium. quid tria tabernacula praeparatis? non in terris habet iste tabernaculum, sed in caelo. audierunt apostoli et ceciderunt pauore turbati. uenit dominus et leuauit eos et iussit, ne cui dicerent quod uidissent.
Let others hasten to please God by their ministries; this one alone is the true and eternal light, in whom the Father is well pleased, or in whom “it has pleased me well”, so that whatever he has done is mine and whatever I have done is rightly believed to be the Son’s work. Hear him saying: “I and the Father are one.” He did not say: I and Moses are one; he did not say that he and Elijah had any share in divine glory. Why do you prepare three tents? This one has his tent not on earth but in heaven. The apostles heard and fell, troubled with fear. The Lord came and raised them and bade them tell no one what they had seen.
John 1:9 (allusion, medium confidence) · Matt 17:5 (allusion, high confidence) · John 5:19 (allusion, medium confidence) · John 10:30 (quotation, high confidence) · Matt 17:6 (allusion, high confidence) · Matt 17:9 (allusion, high confidence)
Notes and citation
Summary: The Son alone is the true light, one with the Father; his tent is in heaven, not on earth.
- John 10:30; Matt 17:5–9.
Notes on the original text
- Digital text corrected (OCR slip; stray period in the digital text): ministerns → ministeriis; audierunt. apostoli → audierunt apostoli.
Topics: Trinity, Christology
Cite (SBL): Ambrose, Expl. Ps. 45.2.5 (CSEL 64:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-2-5
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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 45, chapter 3
45.3.1CSEL 64:331
Huic ergo tua occulta seruato, cui Dauid sua occulta mandabat dicens: ab occultis meis munda me, domine; munda enim debent esse receptacula in quibus sunt pietatis occulta mysteria. et ideo tibi dicitur: bibe aquam de tuis uasis et de puteorum tuorum fontibus, et in plateis superfluant aquae tuae, ut inriguo fonte munderis. ideo tibi dicitur:
Keep your hidden things, then, for him to whom David entrusted his hidden things, saying: “From my hidden faults cleanse me, O Lord”; for the vessels in which the hidden mysteries of piety are must be clean. And therefore it is said to you: “Drink water from your own vessels and from the springs of your own wells, and let your waters overflow in the streets”, so that you may be cleansed by a watering spring. Therefore it is said to you:
Ps 19:12 (18:13 LXX) (quotation, high confidence) · Prov 5:15 (quotation, high confidence) · Prov 5:16 (quotation, high confidence)
Notes and citation
Summary: The hidden mysteries require a clean heart, cleansed by drinking from one’s own wells.
- Ps 19:12 (LXX 18:13); Prov 5:15–16. The quotation continues in the next section.
Notes on the original text
- Digital text corrected (word spaces lost in the digital text): bibeaquam detuisuasis → bibe aquam de tuis uasis.
Cite (SBL): Ambrose, Expl. Ps. 45.3.1 (CSEL 64:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-3-1
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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.
45.3.2CSEL 64:331
uino torcularia tua redundent, ideo dicitur: in tribulatione inuocasti me et liberaui te et exaudiui te in abscondito tempestatis, probaui te in aqua contradictionis. est enim quaedam in tribulationibus interna pectorum saeua tempestas, quando sunt foris pugnae, intus timores. est aqua contradictionis, quando uelut quodam maritimi sali aestu fluctuant nostrae cogitationes nec ulla in profundo mentium definitionis stabilitate placidantur.
“Let your winepresses overflow with wine”; therefore it is said: “In tribulation you called on me and I delivered you, and I heard you in the hidden place of the storm; I proved you at the water of contradiction.” For there is in tribulations a certain fierce inward storm of the heart, when there are fightings without, fears within. There is the water of contradiction, when our thoughts toss as with the surge of the salt sea and are not calmed by any stability of decision in the depth of the mind.
Prov 3:10 (quotation, high confidence) · Ps 81:7 (80:8 LXX) (quotation, high confidence) · 2 Cor 7:5 (quotation, high confidence)
Notes and citation
Summary: The “hidden place of the storm” and “water of contradiction” are the inner turmoil of tribulation.
- Prov 3:10; Ps 81:7 (LXX 80:8); 2 Cor 7:5.
Cite (SBL): Ambrose, Expl. Ps. 45.3.2 (CSEL 64:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-3-2
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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.
45.3.3CSEL 64:331–332
tunc tempestas in abscondito, tunc aqua contradictionis, quae solo potest Christi sermone sedari, quo peccata nobis nostra dimittit, secundum quod ipse dignatus est dicere: iam uos mundi estis propter sermonem quem locutus sum uobis. loquere, domine Iesu: uerbum tuum medicina est, uerbum tuum lumen est, uerbum tuum nostrae conluuionis ablutio est, uerbum tuum fons est; tu loqueris et culpa lauatur.
Then there is the storm in the hidden place, then the water of contradiction, which can be calmed only by the word of Christ, by which he forgives us our sins, according to what he deigned to say: “You are already clean because of the word which I have spoken to you.” Speak, Lord Jesus: your word is medicine, your word is light, your word is the washing away of our filth, your word is a spring; you speak, and guilt is washed away.
John 15:3 (quotation, high confidence) · Mark 4:39 (echo, low confidence)
Notes and citation
Summary: Only Christ’s word, which forgives sins, can calm the inner storm.
- John 15:3.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): propter-sermonem → propter sermonem.
Cite (SBL): Ambrose, Expl. Ps. 45.3.3 (CSEL 64:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-3-3
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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 45, chapter 4
45.4.1CSEL 64:332
Et quia de abscondito tempestatis et de aqua contradictionis ductus est sermo, omnia nobis factum est dei uerbum. caro factum est, ut carnem seruaret, aqua factum est, ut aquam contradictionis sua gratia temperaret et amaritudines impietatis auferret. ideoque scriptum est: aqua alta uerbum in corde uiri; alibi uerbum, alibi iterum consilium;
And since the discussion has been led from the hidden place of the storm and from the water of contradiction, the Word of God has become all things for us. He became flesh, to save flesh; he became water, to temper by his grace the water of contradiction and take away the bitterness of impiety. And therefore it is written: “Deep water is the word in the heart of a man”; in one place “word”, in another “counsel”;
John 1:14 (allusion, high confidence) · Prov 20:5 (quotation, high confidence) · Prov 18:4 (allusion, medium confidence)
Notes and citation
Summary: The Word of God became all things for us, flesh to save flesh and water to sweeten the water of contradiction.
- John 1:14; Prov 20:5 (18:4).
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Expl. Ps. 45.4.1 (CSEL 64:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-1
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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.
45.4.2CSEL 64:332
ibi enim bonum consilium ubi bonum est dei uerbum. et ideo tibi lex dicit: attende tibi, ne fiat tibi uerbum malum in corde tuo, et dicat Iesus: quid cogitat mala in cordibus uestris? misit enim deus uerbum suum, ut sanaret hominem, non ut perderet. hoc uerbum medicina, non poena est. hoc uerbum in corde tuo et in ore sit tuo, hoc uerbum sit in occultis, ubi diabolus insidiatur; intret uerbum, exeat diabolus. nam si inrepserit
for there is good counsel where the word of God is good. And therefore the law says to you: “Take heed to yourself, lest an evil word arise in your heart”; and Jesus says: “Why do you think evil in your hearts?” For God sent his word to heal man, not to destroy him. This word is medicine, not punishment. Let this word be in your heart and in your mouth, let this word be in the hidden places where the devil lies in wait; let the word enter, let the devil go out. For if the devil has crept in,
Deut 15:9 (quotation, high confidence) · Matt 9:4 (quotation, high confidence) · Ps 107:20 (106:20 LXX) (allusion, high confidence) · Rom 10:8 (allusion, high confidence)
Notes and citation
Summary: God’s word, sent to heal, must fill the hidden places of the heart so that the devil cannot enter.
- Deut 15:9; Matt 9:4; Ps 107:20 (LXX 106:20); Rom 10:8. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (stray period in the digital text; word split in the digital text): Iesus:. quid → Iesus: quid; dia bolus → diabolus.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.4.2 (CSEL 64:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-2
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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.
45.4.3CSEL 64:332
diabolus, Christus recedit, quomodo recessit a Iuda, postquam se diabolus in cor eius inmersit, et tu ergo dic: ab occultis meis munda, domine, ne diabolus insidietur in occultis, sicut leo in cubili suo. quodsi Christi occulta pie fideliterque seruaueris, insidiandi diabolo locus esse non poterit. ideoque in psalmo nono Dauid de occultis scribens domini sacramentis, quod est conuersio peccatorum, uocatio gentium, dei regnum, praeparatio cordis, iudicium pauperum, refectio inopum, ante de occultis pectoris tui
Christ withdraws, as he withdrew from Judas after the devil plunged himself into his heart. So you too say: “From my hidden faults cleanse me, O Lord”, so that the devil may not lie in wait in the hidden places, like a lion in his den. But if you keep the hidden things of Christ piously and faithfully, there can be no place for the devil to lie in wait. And therefore in the ninth psalm David, writing of the Lord’s hidden sacraments — that is, the conversion of sinners, the calling of the gentiles, the kingdom of God, the preparation of the heart, the judgment of the poor, the refreshment of the needy — first says that the adversary must be driven out of the hidden places of your breast
John 13:2 (allusion, high confidence) · John 13:27 (allusion, high confidence) · Ps 19:12 (18:13 LXX) (quotation, high confidence) · Ps 10:9 (9:30 LXX) (allusion, high confidence)
Notes and citation
Summary: When the devil enters, Christ withdraws, as with Judas; Psalm 9 shows the adversary driven from the heart’s hidden places.
- John 13:2, 27; Ps 19:12 (LXX 18:13); Ps 10:9 (LXX 9:30). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (stray period in the digital text; word spaces lost in the digital text): in. cor → in cor; ettuergodic → et tu ergo dic.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.4.3 (CSEL 64:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-3
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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.
45.4.4CSEL 64:332–333
atque secretis exterminandum aduersarium dicit, ne sedeat in occultis interficere cupiens innocentem. ideoque tibi dicitur: intra in cubiculum tuum et clauso ostio ora patrem tuum in abscondito. illo tua descendat oratio, ubi eam audiat qui scrutatur abscondita, ibi tuam patientiam deprehendat uel tegendae iniuriae uel iactantiae declinandae; occultat enim sapiens iniuriam suam. ibi est latibulum sapientiae; posuit enim tenebras latibulum suum; quaerent me mali et non inuenient.
and its secrets, lest he sit in hidden places wishing to kill the innocent. And therefore it is said to you: “Go into your room and, shutting the door, pray to your Father in secret.” Let your prayer go down there, where he who searches hidden things may hear it; there let him find your patience, whether in covering an injury or in avoiding boasting; for the wise man hides his injury. There is the hiding place of wisdom; for he made darkness his hiding place; the wicked will seek me and will not find me.
Ps 10:8 (9:29 LXX) (allusion, high confidence) · Matt 6:6 (quotation, high confidence) · Prov 12:16 (allusion, high confidence) · Ps 18:11 (17:12 LXX) (quotation, high confidence) · Prov 1:28 (allusion, medium confidence)
Notes and citation
Summary: Prayer in the secret room is the hidden place of wisdom, where God finds our patience and humility.
- Ps 10:8 (LXX 9:29); Matt 6:6; Prov 12:16; Ps 18:11 (LXX 17:12); Prov 1:28.
Notes on the original text
- Digital text corrected (word split in the digital text): p osuit → posuit.
Topics: Prayer
Cite (SBL): Ambrose, Expl. Ps. 45.4.4 (CSEL 64:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-4-4
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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 45, chapter 5
45.5.1CSEL 64:333
Ideo Abraham puteum fodit, ut aquam qui quaereret inueniret, ideo puteum fodit Isaac, ideo Iesus dominus sedebat ad puteum — erat autem ibi fons Iacob —, sedebat ad puteum, ut quaereres. fons ibi erat tibi Christus. fons est, ut aquae superfluant requirentibus, quo et uniuersa carnis uel flagitia diluantur uel exstinguantur incendia. haec ergo est altitudo sapientiae et scientiae dei, ut mali eam non inueniant, boni quaerant atque in eius adquirendae studio et meditatione uersentur. uis scire quam uerum sit? audi Sapientiae ipsius uerba: petite, et dabitur uobis; quaerite, et inuenietis; pulsate, et aperietur uobis.
That is why Abraham dug a well, so that whoever sought water might find it; that is why Isaac dug a well; that is why the Lord Jesus sat by the well — and Jacob’s spring was there —; he sat by the well so that you might seek. Christ was there a spring for you. He is a spring, so that waters may overflow for those who seek, by which all the sins of the flesh may be washed away or its fires quenched. This, then, is the depth of the wisdom and knowledge of God: that the wicked do not find it, the good seek it and are engaged in the pursuit and meditation of acquiring it. Do you want to know how true this is? Hear the words of Wisdom itself: “Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you.”
Gen 21:30 (allusion, high confidence) · Gen 26:18 (allusion, high confidence) · John 4:6 (allusion, high confidence) · Rom 11:33 (allusion, high confidence) · Matt 7:7 (quotation, high confidence)
Notes and citation
Summary: The wells of the patriarchs and Jacob’s well point to Christ the spring, found by those who seek.
- Gen 21:30; 26:18; John 4:6; Rom 11:33; Matt 7:7.
Notes on the original text
- Digital text corrected (OCR slip): Chiistus → Christus.
Cite (SBL): Ambrose, Expl. Ps. 45.5.1 (CSEL 64:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-5-1
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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.
45.5.2CSEL 64:333
pulsa ergo ianuam, quia Christus est ianua, pulsa ostium uerbi, ut aperiatur tibi ad eloquendum mysterium Christi et absconditos in Christo sapientiae possis inuenire thesauros. in ipso nobis sapientia, in ipso uita nostra abscondita est, sicut Paulus asseruit qui usque ad tertium raptus est caelum, ut audiret ea quae homini non licet loqui. quanta occultorum est disciplina! licet scire homini et non licet loqui. scire uita est, loqui mors est.
Knock, then, at the door, because Christ is the door; knock at the door of the word, that it may be opened to you to speak the mystery of Christ, and you may be able to find the treasures of wisdom hidden in Christ. In him is our wisdom, in him our life is hidden, as Paul asserted, who was caught up to the third heaven to hear things which it is not lawful for a man to speak. How great is the discipline of the hidden things! A man may know and may not speak. To know is life, to speak is death.
John 10:9 (allusion, high confidence) · Col 4:3 (allusion, high confidence) · Col 2:3 (allusion, high confidence) · Col 3:3 (allusion, high confidence) · 2 Cor 12:2 (allusion, high confidence) · 2 Cor 12:4 (allusion, high confidence)
Notes and citation
Summary: Christ is the door; in him the treasures of wisdom and our life are hidden, as Paul learned in the third heaven.
- John 10:9; Col 4:3; 2:3; 3:3; 2 Cor 12:2–4.
Notes on the original text
- Digital text corrected (stray hyphen and OCR slips in the digital text): -pulsa ergo lanuam, quia Chnstus → pulsa ergo ianuam, quia Christus.
Cite (SBL): Ambrose, Expl. Ps. 45.5.2 (CSEL 64:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-5-2
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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.
Explanation 45, chapter 6
45.6.1CSEL 64:333–334
Cognoscentes ergo, quia finis occultorum, qui Graece σκοπός dicitur, hic est atque ea summa, ut et indigni non apprehendant sapientiae disciplinam et, qui desiderium habent, uitae tamen et fidei meritis suffragantibus, cognitionem diuinorum capere sacramentorum laborant et cotidianis exercitationibus desudant, intentionis suae fructum mereantur adipisci, nonum psalmum et quadragesimum quintum diligentius legamus, ut absconditam in mysterio sapientiam fideli possimus mente conprehendere; soli enim isti de occultis titulum praetulerunt. sed iam psalmum adoriamur.
Knowing, then, that the end of the hidden things, which in Greek is called skopos, is this, and this the sum: that the unworthy may not grasp the discipline of wisdom, and that those who have the desire, supported by the merits of life and faith, who labour to grasp the knowledge of the divine sacraments and toil in daily exercises, may be found worthy to obtain the fruit of their effort — let us read the ninth psalm and the forty-fifth more diligently, so that we may grasp with a faithful mind the wisdom hidden in mystery; for these alone have put “of the hidden things” in their title. But now let us approach the psalm.
1 Cor 2:7 (allusion, high confidence)
Notes and citation
Summary: The aim of the “hidden things” is that the unworthy do not grasp wisdom, while the diligent attain it; only Psalms 9 and 45 bear this title.
- The Greek word is garbled in the digital text and is restored (σκοπός, “aim”). 1 Cor 2:7.
Notes on the original text
- Digital text corrected (Greek word garbled by font encoding in the digital text; OCR slips; word space lost in the digital text): OXOTZOQ → σκοπός; sacramentorumlaborant → sacramentorum laborant; sitae fractum → suae fructum; iampsalmum → iam psalmum.
Cite (SBL): Ambrose, Expl. Ps. 45.6.1 (CSEL 64:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-6-1
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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.
Explanation 45, chapter 7
45.7.1CSEL 64:334
Deus noster refugium et uirtus. quid est noster? hoc est: eorum qui in te credimus. sic et alibi: domine, refugium factus es nobis; nobis, inquit, credentibus. non incredulis, nobis quaerentibus, non refugientibus ueritatem. ille enim hoc potest dicere, qui in solius dei praesidio suae constituit spem salutis.
“Our God is refuge and strength.” What is “our”? That is: of us who believe in you. So too elsewhere: “Lord, you have become a refuge for us”; for us, he says, who believe, not for the unbelieving; for us who seek, not who flee the truth. For he can say this who has placed the hope of his salvation in the protection of God alone.
Ps 46:1 (45:2 LXX) (quotation, high confidence) · Ps 90:1 (89:1 LXX) (quotation, high confidence)
Notes and citation
Summary: God is “our” refuge, that is, the refuge of believers who place their hope in him alone.
- Ps 46:1 (LXX 45:2); Ps 90:1 (LXX 89:1).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and word split in the digital text; stray letter in the digital text; word splits in the digital text): r ef ugium → refugium; anoster → noster; eorom → eorum; d 0mine → domine.
Cite (SBL): Ambrose, Expl. Ps. 45.7.1 (CSEL 64:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-7-1
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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.
45.7.2CSEL 64:334
nobis ergo refugium factus es et nostrum refugium et uirtus, qui sumus ex populis nationum. Iudaei te negauerunt, Iudaei non receperunt et ideo es conuersus ad gentes, uocasti nos et refugium factus es nostrum et uirtus es nobis. uis scire, quam de nobis qui sumus ex gentibus dictum sit? crux domini Iudaeis offendiculum, Graecis stultitia, nobis autem uirtus dei atque sapientia est, et infra: ex ipso autem uos estis in Christo Iesu, qui factus est sapientia nobis a deo.
So for us you have become a refuge, and our refuge and strength, we who are from the peoples of the nations. The Jews denied you, the Jews did not receive you, and therefore you turned to the gentiles; you called us and became our refuge and are our strength. Do you want to know how it was said of us who are from the gentiles? “The cross of the Lord is to the Jews a stumbling block, to the Greeks foolishness, but to us the power of God and wisdom”; and below: “But from him you are in Christ Jesus, who has become for us wisdom from God.”
John 1:11 (allusion, medium confidence) · Acts 13:46 (allusion, medium confidence) · 1 Cor 1:23 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · 1 Cor 1:30 (quotation, high confidence)
Notes and citation
Summary: God became the refuge and strength of the gentiles, for whom the cross is God’s power and wisdom.
- 1 Cor 1:23–24, 30.
Cite (SBL): Ambrose, Expl. Ps. 45.7.2 (CSEL 64:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-7-2
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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.
45.7.3CSEL 64:334
utique Paulus non de Iudaeis nec de gentibus dixit, sed de his qui conuersi ad dominum Iesum suae praedicarent salutis auctorem. confugisti ergo ad Christum: non deseras fundamentum, confirmatorem tuum non derelinquas, ut te qui suscepit ipse tueatur et mercem suam pius animarum nostrarum negotiator agnoscat.
Certainly Paul did not speak of the Jews or of the gentiles, but of those who, converted to the Lord Jesus, proclaimed him the author of their salvation. You have taken refuge, then, in Christ: do not desert the foundation, do not abandon the one who strengthens you, so that he who received you may himself protect you, and the kind merchant of our souls may recognize his merchandise.
1 Cor 3:11 (allusion, medium confidence) · Matt 13:45 (echo, low confidence)
Notes and citation
Summary: Those who have taken refuge in Christ must not desert him, their foundation.
Cite (SBL): Ambrose, Expl. Ps. 45.7.3 (CSEL 64:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-7-3
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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 45, chapter 8
45.8.1CSEL 64:334–335
Adiutor in tribulationibus quae inuenerunt nos nimis. bene nimis ad utrumque respondet, ut et in tribulationibus quae nos nimis inuenerunt et adiutor nimis possit intellegi. quanto enim maiores tribulationes fuerint, tanto maiora nobis et uehementiora adiumenta sunt necessaria. et ideo plerumque fit, ut in grauioribus et asperioribus certaminibus coronemur, quia lacrimis et gemitibus et orationibus frequentioribus aeternae opem nobis diuinitatis adsciscimus.
“A helper in the tribulations that have found us exceedingly.” “Exceedingly” rightly answers to both, so that it can be understood both of the tribulations that found us exceedingly and of the helper exceedingly. For the greater the tribulations, the greater and stronger the help we need. And therefore it often happens that we are crowned in the heavier and harsher contests, because by tears and groans and more frequent prayers we call in to ourselves the help of the eternal Godhead.
Ps 46:1 (45:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The greater the tribulations, the greater God’s help; in harder contests, through tears and prayer, we are crowned.
- Ps 46:1 (LXX 45:2).
Notes on the original text
- Digital text corrected (OCR slip): adhitor → adiutor.
Topics: Prayer, Suffering and affliction
Cite (SBL): Ambrose, Expl. Ps. 45.8.1 (CSEL 64:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-8-1
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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 45, chapter 9
45.9.1CSEL 64:335
Quo fit ut non timeamus, cum terra nostra turbatur et transferuntur montes, quia si tu pro nobis, quis contra nos? timere non possumus fragilitates istius carnis, quae timore ac metu frangitur, inflammatur cupiditatibus, luxuria mollitur, deliciis eneruatur, uaporatur febribus, dolore uexatur, exanimatur angustiis.
So it comes about that we do not fear when our earth is troubled and the mountains are moved, because if you are for us, who is against us? We cannot fear the frailties of this flesh, which is broken by fear and dread, inflamed by desires, softened by luxury, enervated by delights, heated by fevers, troubled by pain, made breathless by distress.
Ps 46:2 (45:3 LXX) (quotation, high confidence) · Rom 8:31 (quotation, high confidence)
Notes and citation
Summary: With God for us we need not fear the troubles of our frail flesh.
- Ps 46:2 (LXX 45:3); Rom 8:31.
Cite (SBL): Ambrose, Expl. Ps. 45.9.1 (CSEL 64:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-1
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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.
45.9.2CSEL 64:335
uel cum transferuntur illi montes in cor maris, de quibus dixit saluator: si habueritis fidem sicut granum sinapis, non solum de ficulnea facietis, sed etiam si monti huic dixeritis: tollere et iactare in mare, nihil inpossibile erit uobis. misit se hic mons in cor Iudae et mentem eius graui tempestate turbauit diuersarum exagitans fluctibus passionum.
Or when those mountains are carried into the heart of the sea, of which the Saviour said: “If you have faith like a grain of mustard seed, you will do not only what was done to the fig tree, but even if you say to this mountain: Be taken up and cast into the sea, nothing will be impossible to you.” This mountain sent itself into the heart of Judas and troubled his mind with a heavy storm, tossing it with the waves of different passions.
Ps 46:2 (45:3 LXX) (allusion, high confidence) · Matt 21:21 (quotation, high confidence) · Matt 17:20 (allusion, high confidence) · John 13:2 (allusion, medium confidence)
Notes and citation
Summary: The mountain cast into the sea is the devil, who entered Judas’s heart and tossed it with passions.
- Matt 21:21; 17:20.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): iactar-e → iactare.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.9.2 (CSEL 64:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-2
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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.
45.9.3CSEL 64:335
sicut enim terrarum fertilitati fecunda bonis operibus et deuotionis ac fidei fructibus anima comparatur, ut odor Iacob sicut odor agri pleni, ita etiam procellosi maris inquietudine figuratur anima eius, qui quietus esse non nouit et amaris cogitationibus excitat graues fluctus. denique nec osculo suo dominus Iesus Iudae proditoris amaritudinem temperauit. suscepit osculum proditor, infudit uenenum, mortem inrogauit, cuius aculeum quidem Christus obtudit, sed solus proditor non euasit.
For just as the soul fruitful in good works and the fruits of devotion and faith is compared to the fertility of the earth, so that the smell of Jacob is like the smell of a full field, so too the soul of one who does not know how to be quiet and stirs up heavy waves with bitter thoughts is figured by the restlessness of the stormy sea. Finally, not even by his own kiss did the Lord Jesus soften the bitterness of Judas the traitor. The traitor received the kiss, poured in poison, brought death, whose sting Christ indeed blunted, but the traitor alone did not escape.
Gen 27:27 (quotation, high confidence) · Isa 57:20 (allusion, medium confidence) · Luke 22:47 (allusion, high confidence) · 1 Cor 15:55 (allusion, medium confidence)
Notes and citation
Summary: The fruitful soul is like a field, the restless soul like the stormy sea, as Judas’s bitterness showed.
- Gen 27:27; Isa 57:20; Luke 22:47–48.
Notes on the original text
- Digital text corrected (OCR slip): foUO → suo.
Cite (SBL): Ambrose, Expl. Ps. 45.9.3 (CSEL 64:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-3
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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.
45.9.4CSEL 64:335–336
et ut euidenter montem huiusmodi nobis manifestaret, alibi quoque, cum daemonium ab homine iussisset exire, apostolis interrogantibus, qua causa illud ipsi eicere nequiuissent, ait: non eicitur hoc genus nisi in oratione et ieiunio, et addidit: si habueritis fidem sicut granum sinapis, dicetis huic monti: transi hinc illo, manu significans, quis ille mons esset quem posset perfecta transferre fides. perfecta enim fides grano sinapis comparata est dicente apostolo: si habeam omnem fidem ita ut montes transferam, caritatem autem non habeam, nihil mihi prodest.
And to make such a mountain plain to us, elsewhere too, when he had commanded a demon to go out of a man, and the apostles asked why they could not cast it out, he said: “This kind is not cast out except by prayer and fasting”, and added: “If you have faith like a grain of mustard seed, you will say to this mountain: Move from here to there”, pointing with his hand to show what mountain it was that perfect faith could move. For perfect faith is compared to a grain of mustard seed, as the apostle says: “If I have all faith, so as to move mountains, but have not love, it profits me nothing.”
Matt 17:19 (allusion, high confidence) · Matt 17:21 (quotation, high confidence) · Mark 9:29 (allusion, high confidence) · Matt 17:20 (quotation, high confidence) · 1 Cor 13:2 (quotation, high confidence)
Notes and citation
Summary: The mountain moved by faith is the demon; perfect faith, like mustard seed, must be joined to love.
- Matt 17:19–21; Mark 9:29; 1 Cor 13:2.
Topics: Fasting, Prayer, Faith, The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.9.4 (CSEL 64:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-9-4
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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 45, chapter 10
45.10.1CSEL 64:336
Sunt etiam qui ita distingunt: et transferentur montes, ut sequatur: in cordibus maris sonuerunt et turbatae sunt aquae eius, conturbati sunt montes in fortitudine eius. non bonae aquae, quae sonant atque turbantur, et potum praebere non possunt; meliores sunt quae pertranseunt, sicut scriptum est: inter medios montes pertransibunt aquae et potabunt omnes bestiae agri, suscipient onagri in sitim suam.
There are also those who punctuate thus: “and the mountains will be moved”, so that there follows: “in the hearts of the sea; its waters roared and were troubled; the mountains were troubled by his strength.” Not good are the waters that roar and are troubled and cannot give drink; better are those that pass through, as it is written: “Between the mountains the waters will pass, and all the beasts of the field will drink; the wild asses will take them in their thirst.”
Ps 46:2 (45:3 LXX) (quotation, high confidence) · Ps 46:3 (45:4 LXX) (quotation, high confidence) · Ps 104:10 (103:10 LXX) (quotation, high confidence) · Ps 104:11 (103:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Another punctuation joins the moving mountains to the roaring waters; troubled waters are bad, passing waters good.
- Ps 46:2–3 (LXX 45:3–4); Ps 104:10–11 (LXX 103:10–11).
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text; word splits and stray period in the digital text): e t tran.s f erentur → et transferentur; cor dibus → cordibus; tu atae → turbatae; in f ortitudine → in fortitudine.
Cite (SBL): Ambrose, Expl. Ps. 45.10.1 (CSEL 64:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-10-1
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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.
45.10.2CSEL 64:336
denique ubi legio daemoniorum petiit et accepit potestatem, ut introiret in porcos, et magno impetu se praecipitauit in mare et aquae illae gregis sui praecipitatione turbatae sunt. alibi quoque idem Dauid propheta sic posuit: uiderunt te aquae, deus, uiderunt te aquae et timuerunt, hoc est bonae uirtutes, quae uerbi caelestis cognitione sunt placidae, non sonitu et fragore terribiles. de malis autem uirtutibus quid dicit? et conturbatae sunt abyssi;
Finally, when the legion of demons asked and received power to enter the swine, it threw itself with great force into the sea, and those waters were troubled by the plunge of its herd. Elsewhere too the same prophet David put it thus: “The waters saw you, O God, the waters saw you and were afraid”, that is, the good powers, which are calm through knowledge of the heavenly word, not terrible with roar and crash. But what does he say of the evil powers? “And the depths were troubled;
Mark 5:12 (allusion, high confidence) · Mark 5:13 (allusion, high confidence) · Ps 77:16 (76:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Troubled waters are evil powers, like the legion of demons in the swine; the good waters fear God and are calm.
- Mark 5:12–13; Ps 77:16 (LXX 76:17). The quotation continues in the next section.
Notes on the original text
- Digital text corrected (stray period in the digital text): Dauid.propheta → Dauid propheta.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.10.2 (CSEL 64:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-10-2
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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.
45.10.3CSEL 64:336–337
multitudo sonitus aquarum. abyssi deum non uident et ideo turbationibus semper obnoxiae sunt. et exposuit quid essent abyssi: multitudo, inquit, sonitus aquarum. nam et bestia illa antichristus ex abysso ascendit, ut aduersus Heliam atque Henoch atque Iohannem, qui propter testimonium domini Iesu terris sunt redditi, proeliaretur, ut legimus in Iohannis Apocalypsi. cui datum est os loquendi magna, ut aduersus deum plena furoris conuicia et sacrilegii personaret.
a multitude, the sound of waters.” The depths do not see God, and therefore they are always subject to troubles. And he explained what the depths were: “a multitude,” he says, “the sound of waters.” For that beast too, the Antichrist, ascends from the abyss, to make war against Elijah and Enoch and John, who have been given back to the earth for the testimony of the Lord Jesus, as we read in the Apocalypse of John; to him was given a mouth to speak great things, so as to sound out against God insults full of fury and sacrilege.
Ps 77:16 (76:17 LXX) (quotation, high confidence) · Ps 77:17 (76:18 LXX) (quotation, high confidence) · Rev 11:3 (allusion, high confidence) · Rev 11:7 (allusion, high confidence) · Rev 13:5 (quotation, high confidence) · Rev 13:6 (allusion, high confidence)
Notes and citation
Summary: The depths are the evil powers; from the abyss the beast, the Antichrist, will rise against God’s witnesses.
- Ps 77:16–17 (LXX 76:17–18); Rev 11:3–7; 13:5–6. That the two witnesses are Elijah and Enoch (with John) is Ambrose’s interpretation.
Notes on the original text
- Digital text corrected (OCR slip): turbatiombus → turbationibus; Henpch → Henoch.
Topics: Eschatology, Antichrist
Cite (SBL): Ambrose, Expl. Ps. 45.10.3 (CSEL 64:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-10-3
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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 45, chapter 11
45.11.1CSEL 64:337
Sonuerunt ergo aquae, id est inmundi spiritus, cum turbarentur uidentes opera dei, in domini salutaris aduentu appropinquare sibi iudicium pertimescentes. sonuerunt et turbatae sunt aquae in domini passione. unde et dictum est: quare fremuerunt gentes et populi meditati sunt inania?
So the waters roared, that is, the unclean spirits, when they were troubled seeing the works of God, fearing that judgment was drawing near to them at the coming of the saving Lord. The waters roared and were troubled at the Lord’s passion. Hence it was also said: “Why have the nations raged, and the peoples meditated vain things?”
Ps 46:3 (45:4 LXX) (allusion, high confidence) · Matt 8:29 (allusion, medium confidence) · Ps 2:1 (quotation, high confidence)
Notes and citation
Summary: The roaring waters are the unclean spirits, troubled at Christ’s coming and passion.
- Ps 46:3 (LXX 45:4); Ps 2:1.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.11.1 (CSEL 64:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-11-1
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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.
45.11.2CSEL 64:337
et alibi scriptura dicit: periit memoria eorum cum strepitu. diabolus sonum quaerit, Christus silentium. denique sicut agnus coram tondente se, sic non aperuit os suum, et alibi: non clamabit neque contendet nec quisquam audiet in platea uocem eius, donec eiciat in uictoria iudicium. quae est ista nisi de serpente uictoria?
And elsewhere Scripture says: “Their memory has perished with a crash.” The devil seeks noise, Christ silence. Finally, “like a lamb before its shearer, so he did not open his mouth”; and elsewhere: “He will not cry out nor contend, nor will anyone hear his voice in the street, until he brings forth judgment to victory.” What victory is this but the victory over the serpent?
Ps 9:6 (9:7 LXX) (quotation, high confidence) · Isa 53:7 (quotation, high confidence) · Matt 12:19 (quotation, high confidence) · Matt 12:20 (quotation, high confidence) · Isa 42:2 (allusion, medium confidence)
Notes and citation
Summary: The devil seeks noise, Christ silence, as the prophets show of the silent Lamb who wins the victory.
- Ps 9:6 (LXX 9:7); Isa 53:7; Matt 12:19–20 (Isa 42:2–3).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and word splits in the digital text): scnptura → scriptura; pernt → periit; uiotoria iudic.i u m. → uictoria iudicium..
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 45.11.2 (CSEL 64:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-11-2
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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.
45.11.3CSEL 64:337
in hac fortitudine filii dei conturbati sunt montes, cum diabolus et ministri eius uiderent mortuos resurgentes. isti sunt montes qui turbantur, illi montes qui transferuntur in paradisum, quibus dicitur: hodie mecum eris in paradiso, et alius, cui dicitur: si uolo eum manere donec ueniam, quid ad te? tu me sequere, et Henoch qui raptus est, ne malitia saeculi mutaretur.
In this strength of the Son of God the mountains were troubled, when the devil and his ministers saw the dead rising. These are the mountains that are troubled; those are the mountains that are carried over into paradise, to whom it is said: “Today you will be with me in paradise”; and another, to whom it is said: “If I will that he remain until I come, what is that to you? Follow me”; and Enoch, who was carried off lest he be changed by the wickedness of the world.
Ps 46:3 (45:4 LXX) (allusion, high confidence) · Matt 27:52 (allusion, high confidence) · Luke 23:43 (quotation, high confidence) · John 21:22 (quotation, high confidence) · Gen 5:24 (allusion, high confidence)
Notes and citation
Summary: The devil’s powers were troubled when the dead rose; the good “mountains” are carried into paradise, like the thief, John and Enoch.
- Matt 27:52; Luke 23:43; John 21:22; Wis 4:11.
Notes on the original text
- Digital text corrected (word split in the digital text): s i uolo → si uolo.
Extrabiblical texts: Wis 4:11 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Expl. Ps. 45.11.3 (CSEL 64:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-11-3
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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 45, chapter 12
45.12.1CSEL 64:337–338
Post passionem domini quid aliud sequi debuit, nisi quia de corpore domini flumen exiuit, quando de latere eius aqua fluxit et sanguis, quo laetificauit animas uniuersorum, quia illo flumine lauit peccatum totius mundi? est et fluuius qui de Eden exit et circuit uniuersam terram, uerbum dei quo paradisus intellegibilis inrigatur et omnis anima uocatur ad gratiam Christi dicente ipso dei uerbo: si quis sitit, ueniat ad me et bibat.
After the Lord’s passion what else should follow but that a river went out from the Lord’s body, when water and blood flowed from his side, by which he gladdened the souls of all, because with that river he washed away the sin of the whole world? There is also the river that goes out from Eden and goes round the whole earth: the word of God, by which the spiritual paradise is watered and every soul is called to the grace of Christ, the Word of God himself saying: “If anyone thirsts, let him come to me and drink.
Ps 46:4 (45:5 LXX) (allusion, high confidence) · John 19:34 (allusion, high confidence) · John 1:29 (allusion, medium confidence) · Gen 2:10 (allusion, high confidence) · John 7:37 (quotation, high confidence)
Notes and citation
Summary: The river that gladdens the city is the water and blood from Christ’s side and the word of God that waters paradise.
- Ps 46:4 (LXX 45:5); John 19:34; Gen 2:10; John 7:37. The quotation continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 45.12.1 (CSEL 64:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-12-1
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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.
45.12.2CSEL 64:338
cui ego dedero aquam, flumina de uentre eius fluent aquae uiuae. ex illo enim unico uerbo dei quattuor fluuiorum prudentiae et fortitudinis, temperantiae quoque et iustitiae fluenta manarunt. alii enim per spiritum datur sermo sapientiae, alii fides in eodem spiritu, alii gratia curationum in uno spiritu, alii operatio uirtutum. haec enim omnia operatur unus atque idem spiritus, diuidens singulis prout uult. hi sunt impetus fluminis, cum se in gratiam ministeriorum operationis atque uirtutis spontanea diuisione transfundit.
To whom I give water, rivers of living water will flow from his belly.” For from that one Word of God the streams of the four rivers flowed: of prudence and fortitude, of temperance also and justice. For to one through the Spirit is given the word of wisdom, to another faith in the same Spirit, to another the grace of healings in the one Spirit, to another the working of powers. For one and the same Spirit works all these things, dividing to each as he wills. These are the rushings of the river, when it pours itself out by a spontaneous division into the grace of the ministries of working and power.
John 7:38 (quotation, high confidence) · John 4:14 (allusion, medium confidence) · 1 Cor 12:8 (quotation, high confidence) · 1 Cor 12:9 (quotation, high confidence) · 1 Cor 12:10 (quotation, high confidence) · 1 Cor 12:11 (quotation, high confidence) · Ps 46:4 (45:5 LXX) (allusion, high confidence)
Notes and citation
Summary: From the one Word flow the four virtues and the gifts of the Spirit, the “rushings of the river”.
- John 7:38 (4:14); 1 Cor 12:8–11. The four rivers of Eden as the four cardinal virtues is Ambrose’s reading (compare his On Paradise).
Notes on the original text
- Digital text corrected (OCR slip; stray marks in the digital text; word space lost in the digital text): exillo → ex illo; temper««ntiae → temperantiae; enin; → enim.
Topics: The Holy Spirit
Cite (SBL): Ambrose, Expl. Ps. 45.12.2 (CSEL 64:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-12-2
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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 45, chapter 13
45.13.1CSEL 64:338
His igitur fluminis superni meatibus ciuitas illa in qua deus inhabitat inrigatur et sanctificatur altissimi tabernaculum, omnis anima quae inhabitatur a Christo uel corpus illud quod uirgo generauit, de quo Gabriel angelus dixit: et quod nascetur ex te sanctum uocabitur filius dei uiui. bonum tabernaculum, quod nulla potuerunt obumbrare peccata, admirabile templum dei et aula caelestis, quod solutum corrumpi
By these courses of the heavenly river, then, that city in which God dwells is watered, and the tabernacle of the Most High is sanctified: every soul that is inhabited by Christ, or that body which the Virgin bore, of which the angel Gabriel said: “And what will be born of you will be called holy, the Son of the living God.” A good tabernacle, which no sins could overshadow, a wonderful temple of God and heavenly court, which, though dissolved, could not be corrupted,
Ps 46:4 (45:5 LXX) (allusion, high confidence) · Luke 1:35 (quotation, high confidence) · Ps 16:10 (15:10 LXX) (allusion, medium confidence)
Notes and citation
Summary: The city and tabernacle of the Most High are the soul in which Christ dwells and the body born of the Virgin.
- Ps 46:4 (LXX 45:5); Luke 1:35. The sentence continues in the next section.
Topics: Christology, Incarnation, Mary, mother of Jesus
Cite (SBL): Ambrose, Expl. Ps. 45.13.1 (CSEL 64:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-1
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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.
45.13.2CSEL 64:338
non potuit, sed intra triduum resurrexit resuscitatum ab ipso qui mortuus uidebatur. nec mirum, quando deus in medio ciuitatis eius erat nec commotus est, siue quia nullius peccati prolapsione commotus est dei filius nec alicuius erroris offensione titubauit aut corporalis inlecebrae nutauit inpulsu, siue quia non reliquit animam eius dei gratia, sed inseparabilis in ea mansit, quod ab omni conluuione delicti inmaculata durauerit. unde et ad patrem dei filius dixit:
but rose within three days, raised by him who seemed to be dead. No wonder, since God was in the midst of his city and he was not moved, whether because the Son of God was not moved by the slip of any sin nor staggered at the stumbling of any error nor wavered at the impulse of bodily enticement, or because the grace of God did not leave his soul but remained inseparably in it, because it remained spotless from every filth of offence. Hence the Son of God also said to the Father:
John 2:19 (allusion, high confidence) · Ps 46:5 (45:6 LXX) (quotation, high confidence)
Notes and citation
Summary: God in the midst of the city is not moved: Christ, who rose on the third day, was never moved by sin.
- John 2:19; Ps 46:5 (LXX 45:6). The quotation follows in the next section.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 45.13.2 (CSEL 64:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-2
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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.
45.13.3CSEL 64:338–339
nec derelinques animam meam in inferno. ergo quia suberat ei nec in carne peccare, diuine ait: ego in patre et pater in me est, et alibi: traditus sum et non egrediebar. ab eo utique non egrediebatur, cui dixit postea: exsurrexi, et adhuc tecum sum. ubi autem aliquis grauius peccat, commouetur in eo deus, ut ab eo transeat. unde et Adae peccanti deambulare uisus est et Stephano stare, quia ille in praeuaricatione lapsus est, hic in martyrio coronatus.
“You will not leave my soul in hell.” So, since it lay in his power not to sin even in the flesh, he says divinely: “I am in the Father and the Father is in me”; and elsewhere: “I was delivered up and did not go out.” Certainly he did not go out from him to whom he said afterwards: “I arose, and I am still with you.” But where someone sins more gravely, God is moved in him, so as to pass away from him. Hence he was seen walking for Adam when he sinned, and standing for Stephen, because the one fell in transgression, the other was crowned in martyrdom.
Ps 16:10 (15:10 LXX) (quotation, high confidence) · John 14:10 (quotation, high confidence) · Ps 88:8 (87:9 LXX) (quotation, high confidence) · Ps 139:18 (138:18 LXX) (quotation, high confidence) · Gen 3:8 (allusion, high confidence) · Acts 7:55 (allusion, high confidence) · Acts 7:56 (allusion, high confidence)
Notes and citation
Summary: Christ was never separated from the Father; God “moves” away from the sinner, as with Adam, but “stands” for the martyr Stephen.
- Ps 16:10 (LXX 15:10); John 14:10; Ps 88:8 (LXX 87:9); Ps 139:18 (LXX 138:18); Gen 3:8; Acts 7:55–56.
Notes on the original text
- Digital text corrected (OCR slip; stray hyphen in the digital text; word space lost in the digital text): etalibi → et alibi; abeo → ab eo; gratfius → grauius; eo -deus → eo deus.
Topics: Martyrdom
Cite (SBL): Ambrose, Expl. Ps. 45.13.3 (CSEL 64:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-3
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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.
45.13.4CSEL 64:339
et in Zachariae libro ita scriptum est: ambulabit in commotione comminationis irae suae dominus. simile et in euangelio dictum est Iudaeis: ecce derelinquetur uobis domus uestra deserta; dereliquit enim dominus Iudaeos et statim secuta est ruina synagogam. quodsi eam Christus non deseruisset, numquam eam supremum secutum esset excidium. aperuimus ergo quod dictum est: deus in medio eius, non commouebitur.
And in the book of Zechariah it is written thus: “The Lord will walk in the commotion of the threatening of his anger.” Something like it was said in the gospel to the Jews: “See, your house will be left to you desolate”; for the Lord left the Jews, and at once ruin followed the synagogue. But if Christ had not deserted it, final destruction would never have followed it. So we have explained what was said: “God is in the midst of her; she will not be moved.”
Zech 9:14 (quotation, medium confidence) · Matt 23:38 (quotation, high confidence) · Ps 46:5 (45:6 LXX) (quotation, high confidence)
Notes and citation
Summary: God moves away from the unfaithful, as when he left the synagogue desolate; in the church he is not moved.
- Zech 9:14 (LXX); Matt 23:38; Ps 46:5 (LXX 45:6). The application to the synagogue is Ambrose’s; translated as written.
Notes on the original text
- Digital text corrected (OCR slip (letters lost at the start of the word)): mmitationis → comminationis.
Cite (SBL): Ambrose, Expl. Ps. 45.13.4 (CSEL 64:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-13-4
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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 45, chapter 14
45.14.1CSEL 64:339
Sequitur: adiuuabit eam deus diluculo, quo significatur, quia resurrectio matutina adiumentorum nobis caelestium subsidia confert, quae noctem reppulit, diem refudit dicente scriptura surge qui dormis et exurge a mortuis, inlucescet tibi Christus. uide autem mysterium. uespere passus est Christus; ideo et secundum legem ad uesperam agnus occiditur. mane resurrexit; sic enim scriptum est: una autem sabbati uenit Maria Magdalene prima luce ad monumentum, cum adhuc esset obscurum, et uidit lapidem amotum ab ostio.
There follows: “God will help her at daybreak”, by which it is signified that the morning resurrection brings us the support of heavenly help, which drove back the night and poured back the day, Scripture saying: “Rise, you who sleep, and arise from the dead, and Christ will shine on you.” See the mystery. Christ suffered in the evening; therefore according to the law too the lamb is slain toward evening. He rose in the morning; for so it is written: “On the first day of the week Mary Magdalene came at first light to the tomb, while it was still dark, and saw the stone taken away from the door.”
Ps 46:5 (45:6 LXX) (quotation, high confidence) · Eph 5:14 (quotation, high confidence) · Exod 12:6 (allusion, high confidence) · John 20:1 (quotation, high confidence)
Notes and citation
Summary: “At daybreak” points to the morning resurrection; Christ suffered at evening, like the Passover lamb, and rose at dawn.
- Ps 46:5 (LXX 45:6); Eph 5:14; Exod 12:6; John 20:1.
Notes on the original text
- Digital text corrected (OCR slip; stray line number in the digital text): (31 inlucescet → inlucescet; occiditui → occiditur.
Topics: Resurrection and ascension of Christ, Easter and the church year
Cite (SBL): Ambrose, Expl. Ps. 45.14.1 (CSEL 64:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-14-1
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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.
45.14.2CSEL 64:339–340
ad uesperam mundi occiditur deficiente iam luce, quia in tenebris erat hic totus mundus et maioribus fuisset tenebrarum squaloribus inuolutus, nisi Christus nobis e caelo lux aeterna uenisset innocentiae tempora generi refusurus humano. passus est ergo dominus Iesus et sanguine suo nostra peccata donauit, lux refulsit conscientiae purioris et dies resplenduit gratiae spiritalis;
He is slain at the evening of the world, when the light was already failing, because this whole world was in darkness and would have been wrapped in the greater squalor of darkness, had not Christ come to us from heaven as eternal light, to pour back the times of innocence to the human race. So the Lord Jesus suffered and by his blood forgave our sins; the light of a purer conscience shone, and the day of spiritual grace gleamed;
John 1:5 (allusion, medium confidence) · John 8:12 (allusion, medium confidence) · Heb 9:14 (allusion, low confidence)
Notes and citation
Summary: Christ died at the world’s evening and brought back the light of innocence and grace.
Notes on the original text
- Digital text corrected (OCR slip): consoientiae → conscientiae.
Topics: Passion and death of Christ
Cite (SBL): Ambrose, Expl. Ps. 45.14.2 (CSEL 64:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-14-2
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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.
45.14.3CSEL 64:340
unde et apostolus ait: nox praecessit, dies appropinquauit. euigilauimus igitur, iam non dormiamus; uestem lucis induimus, non in amictus tenebrosae conuersationis atque exuuias reuertamur; comessationibus atque deliciis, quae nocturni sunt temporis, uale diximus, sobrietatem elegimus, cuius gratia Iacob primatus quos non habebat inuenit.
hence the apostle too says: “The night is far gone, the day is at hand.” We have awakened, then; let us no longer sleep. We have put on the garment of light; let us not return to the cloaks and cast-off clothes of a dark way of life. We have said farewell to revellings and delights, which belong to the night-time; we have chosen sobriety, by grace of which Jacob found the primacy he did not have.
Rom 13:12 (quotation, high confidence) · Rom 13:13 (allusion, high confidence) · Gen 25:33 (allusion, medium confidence)
Notes and citation
Summary: The day has come; let us put on the garment of light and live soberly.
- Rom 13:12–13; Gen 25:31–34 (Jacob gained the birthright by Esau’s intemperance).
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 45.14.3 (CSEL 64:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-14-3
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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 45, chapter 15
45.15.1CSEL 64:340
In aliis quoque codicibus inuenitur: adiuuat eam deus uultu. quid hoc quoque significet, ipse propheta nos doceat; namque ipse in posterioribus dixit: ostende faciem tuam, et salui erimus. aspectus ergo dei salus nostra est atque in eius uultu nostrum est adiumentum. in quo quanta uis sit, diuina scriptura declarat, quae non otiose adtexuit, quod respexit deus super munera Abel, super Cain autem non respexit;
In other copies too one finds: “God helps her with his countenance.” What this too means the prophet himself may teach us; for he himself said further on: “Show your face, and we shall be saved.” The sight of God, then, is our salvation, and in his countenance is our help. How great the power in it is, divine Scripture declares, which not idly added that God looked upon the gifts of Abel, but upon Cain he did not look;
Ps 46:5 (45:6 LXX) (allusion, high confidence) · Ps 80:3 (79:4 LXX) (quotation, high confidence) · Gen 4:4 (quotation, high confidence) · Gen 4:5 (quotation, high confidence)
Notes and citation
Summary: Another reading has “with his countenance”; God’s look is our salvation, as with Abel’s gifts.
- Ps 80:3 (LXX 79:4); Gen 4:4–5.
Notes on the original text
- Digital text corrected (word space lost in the digital text): muneraAbel → munera Abel.
Cite (SBL): Ambrose, Expl. Ps. 45.15.1 (CSEL 64:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-15-1
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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.
45.15.2CSEL 64:340
et ideo contristatus est Cain, quod sacrificium suum deo displicuisse cognouit, placuisse germani. unde et illud, quod hodie in psalmi responsorio decantatum est, plurimum nostrae conducit assertioni: expectans expectaui dominum, et respexit me. quem dominus respicit saluat. denique in domini passione cum titubaret Petrus sermone, non mente — licet ipse Petri sermo titubantis fidelior sit quam doctrina multorum —, respexit eum Christus et Petrus fleuit, quo proprium lauit errorem. ita quem uoce uisus est denegare, lacrimis fatebatur.
and therefore Cain was sad, because he knew that his sacrifice had displeased God and his brother’s had pleased. Hence too what was sung today in the responsory of the psalm greatly serves our argument: “Waiting, I waited for the Lord, and he looked on me.” Whom the Lord looks on, he saves. Finally, at the Lord’s passion, when Peter wavered in word, not in mind — though even the word of Peter wavering is more faithful than the teaching of many —, Christ looked on him and Peter wept, by which he washed away his error. So him whom he seemed to deny with his voice, he confessed with tears.
Gen 4:5 (allusion, high confidence) · Ps 40:1 (39:2 LXX) (quotation, high confidence) · Luke 22:61 (allusion, high confidence) · Luke 22:62 (allusion, high confidence)
Notes and citation
Summary: Whom God looks upon he saves, as Christ’s look made Peter weep and confess him with tears.
- The responsory sung that day was Ps 40:1 (LXX 39:2), which shows this was preached in church. Luke 22:61–62.
Notes on the original text
- Digital text corrected (OCR slip; stray hyphen in the digital text; word split in the digital text): e?t → est; asseitioni → assertioni; respexit m e. → respexit me.; mente -licet → mente — licet; titubantif1 → titubantis.
Cite (SBL): Ambrose, Expl. Ps. 45.15.2 (CSEL 64:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-15-2
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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 45, chapter 16
45.16.1CSEL 64:340–341
Conturbatae sunt gentes, inclinata sunt regna; dedit uocem suam altissimus et mota est terra. aduentu domini saluatoris aduersariae potestates cum sua legione turbatae sunt iussae ab humanis exire corporibus et precatae, ut mitterentur in porcos. turbatis nequissimis potestatibus necesse fuit turbari cultores simulacrorum, inclinari quoque regna peccati. erat enim graue regnum, quod sibi in graue seruitium subiugauerat omnium animos peccatorum; qui enim peccatum facit seruus est peccati.
“The nations were troubled, the kingdoms bowed down; the Most High gave his voice, and the earth was moved.” At the coming of the Lord Saviour the adverse powers with their legion were troubled, commanded to go out of human bodies, and begged to be sent into the swine. When the most wicked powers were troubled, the worshippers of idols had to be troubled, and the kingdoms of sin to bow down. For it was a heavy kingdom, which had subjected to itself in heavy servitude the minds of all sinners; for he who commits sin is the slave of sin.
Ps 46:6 (45:7 LXX) (quotation, high confidence) · Mark 5:9 (allusion, high confidence) · Mark 5:12 (allusion, high confidence) · John 8:34 (quotation, high confidence)
Notes and citation
Summary: At Christ’s coming the demons and idol-worship were troubled, and the heavy kingdom of sin bowed down.
- Ps 46:6 (LXX 45:7); Mark 5:9–12; John 8:34.
Topics: Idolatry
Cite (SBL): Ambrose, Expl. Ps. 45.16.1 (CSEL 64:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-16-1
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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.
45.16.2CSEL 64:341
regnum autem peccati mortis est regnum, quod diu toto orbe praeualuit. unde et apostolus ait: sed regnauit mors ab Adam usque ad Moysen etiam in eos qui non peccauerunt in similitudinem praeuaricationis Adae, qui est forma futuri. uenit ueritas, figura cessauit; uenit uita, regnum mortis euanuit; uenit remissio peccatorum et peccati uincla resoluta sunt. ante etiam leuiora delicta mortis nexibus stringebantur, post aduentum autem domini salutaris etiam grauiora flagitia sunt remissa.
And the kingdom of sin is the kingdom of death, which long prevailed in the whole world. Hence the apostle too says: “But death reigned from Adam to Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is a type of the one to come.” The truth came, the figure ceased; life came, the kingdom of death vanished; the forgiveness of sins came, and the chains of sin were loosed. Before, even lighter offences were bound with the knots of death; but after the coming of the saving Lord even graver crimes have been forgiven.
Rom 5:14 (quotation, high confidence)
Notes and citation
Summary: The kingdom of sin was the kingdom of death; Christ’s coming brought life and forgave even grave crimes.
- Rom 5:14.
Notes on the original text
- Digital text corrected (OCR slip): giauiora → grauiora.
Topics: Forgiveness of sins
Cite (SBL): Ambrose, Expl. Ps. 45.16.2 (CSEL 64:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-16-2
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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.
45.16.3CSEL 64:341
inclinata sunt ergo regna spiritalium nequitiarum quae sunt in caelestibus, quia cultus simulacrorum et inlecebra peccati coepit inminui euangelicae praedicatione doctrinae. inclinata est perfidia, postea quam fides coepit in nationum regnare pectoribus. inclinantur regna peccati, cum legitur: non regnet peccatum in uestro mortali corpore. inclinauit omnia regna perfidiae uoce sua dominus dicens: uenite ad me omnes qui laboratis et onerati estis, et ego uos reficiam.
So the kingdoms of the spiritual wickednesses that are in the heavenly places bowed down, because the worship of idols and the enticement of sin began to diminish through the preaching of gospel teaching. Faithlessness bowed down after faith began to reign in the hearts of the nations. The kingdoms of sin bow down when it is read: “Let not sin reign in your mortal body.” The Lord bowed down all the kingdoms of faithlessness with his voice, saying: “Come to me, all you who labour and are burdened, and I will refresh you.”
Eph 6:12 (allusion, high confidence) · Rom 6:12 (quotation, high confidence) · Matt 11:28 (quotation, high confidence)
Notes and citation
Summary: The gospel bowed down the kingdoms of spiritual wickedness and of sin; Christ’s voice calls all to rest.
- Eph 6:12; Rom 6:12; Matt 11:28.
Notes on the original text
- Digital text corrected (OCR slip): spintahum → spiritalium.
Cite (SBL): Ambrose, Expl. Ps. 45.16.3 (CSEL 64:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-16-3
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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.
Explanation 45, chapter 17
45.17.1CSEL 64:341
Hanc uocem dedit altissimus et omnes secuti sunt populi nationum, dura peccati regna fugientes et perpetuae mortis atrocitatem atque intolerabilem flagitiorum omnium seruitutem, cum polliceretur fessis requiem, captiuis remissionem, seruientibus libertatem et decusso iugo ferreo Babylonii regis iugum suum suaue ceruicibus fidelium subrogaret, ne uacua colla gentilium rursus inimicus catenis suae iniquitatis adstringeret. Christus enim quos alligat liberat et quos adstringit absoluit.
This voice the Most High gave, and all the peoples of the nations followed, fleeing the hard kingdoms of sin and the cruelty of everlasting death and the intolerable servitude of all crimes, since he promised rest to the weary, release to captives, freedom to slaves, and, having shaken off the iron yoke of the Babylonian king, put his own sweet yoke on the necks of the faithful, lest the enemy should again bind the empty necks of the gentiles with the chains of his iniquity. For Christ frees those whom he binds and releases those whom he ties.
Ps 46:6 (45:7 LXX) (allusion, high confidence) · Matt 11:28 (allusion, high confidence) · Matt 11:30 (allusion, high confidence) · Luke 4:18 (allusion, high confidence) · Jer 28:14 (allusion, medium confidence)
Notes and citation
Summary: At God’s voice the nations fled the kingdom of sin and took Christ’s sweet yoke, which frees those it binds.
- Matt 11:28–30; Luke 4:18; Jer 28:14.
Cite (SBL): Ambrose, Expl. Ps. 45.17.1 (CSEL 64:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-17-1
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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.
45.17.2CSEL 64:341–342
denique, qui seruus uocatus a domino est, libertus est domini, et qui liber uocatus, seruus Christi est. ideoque Paulus in suis uinculis gloriatur dicens: Paulus uinctus Iesu. quod sub aliis contumelia, sub Christo gloria est. dedit uocem suam in passione dominus et uniuersa elementa tremuerunt, omnis terra commota est, ut ritus gentilium solueretur, fieret terra domini et plenitudo eius, ut scriptum
Finally, he who is called by the Lord as a slave is the Lord’s freedman, and he who is called free is the slave of Christ. And therefore Paul glories in his chains, saying: “Paul, a prisoner of Jesus.” What under others is an insult is glory under Christ. The Lord gave his voice in his passion, and all the elements trembled, the whole earth was moved, so that the rites of the gentiles might be undone, and the earth might become the Lord’s and its fullness, as it is
1 Cor 7:22 (quotation, high confidence) · Phlm 1:1 (quotation, high confidence) · Matt 27:51 (allusion, high confidence) · Ps 24:1 (23:1 LXX) (quotation, high confidence)
Notes and citation
Summary: In Christ the slave is free and the free man a slave; at his passion the earth trembled and the gentile rites were undone.
- 1 Cor 7:22; Phlm 1; Matt 27:51; Ps 24:1 (LXX 23:1). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (word space lost in the digital text; word split in the digital text): libertusest → libertus est; e s t. → est..
Cite (SBL): Ambrose, Expl. Ps. 45.17.2 (CSEL 64:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-17-2
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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.
45.17.3CSEL 64:342
est, cessarent auguria perfidorum, sacrificium impietatis cognitio fidei et studium deuotionis abolerent. dat uocem suam dominus cotidie et resultat in cordibus singulorum, ut terrenum omne decidat eius qui bene credit affectu atque omnis interiorum sensus animorum ab errore, a corruptione luxuriae et dissolutione ad cognitionem caelestium sacramentorum et studium castitatis, a nequitia ad uirtutem pia confessione moueatur.
written, so that the auguries of the faithless might cease, and knowledge of the faith and zeal of devotion might abolish the sacrifice of impiety. The Lord gives his voice daily, and it resounds in the hearts of each, so that everything earthly may fall away from the affection of him who believes well, and every sense of the inner mind may be moved by pious confession from error, from the corruption and looseness of luxury, to the knowledge of the heavenly sacraments and the pursuit of chastity, from wickedness to virtue.
Ps 46:6 (45:7 LXX) (allusion, high confidence)
Notes and citation
Summary: Christ’s voice daily moves believers from error and luxury to the sacraments, chastity and virtue.
Cite (SBL): Ambrose, Expl. Ps. 45.17.3 (CSEL 64:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-17-3
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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.
Explanation 45, chapter 18
45.18.1CSEL 64:342
Motos ergo eos dicit qui in terra sunt, uel quia terra erant omnes homines in quibus erat terrena corruptio, quia oculos mentium ad sublime gratiae caelestis eleuare atque attollere nesciebant nec poterant dicere:
So he says that those who are on the earth were moved, or because all men were earth in whom there was earthly corruption, because they did not know how to lift up and raise the eyes of their minds to the height of heavenly grace, nor could they say:
Ps 46:6 (45:7 LXX) (allusion, high confidence)
Notes and citation
Summary: “The earth was moved”: earthly men, who could not lift their minds to God.
- The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 45.18.1 (CSEL 64:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-18-1
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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.
45.18.2CSEL 64:342–343
deus uirtutum nobiscum, cum quibus non erat nisi prolapsionis incentor et auctor erroris. sed posteaquam uox domini in euangelio resultauit, audet propheta dicere: deus uirtutum nobiscum. bene dicit: deus uirtutum nobiscum, qui credidit quod uirgo in utero accepit et peperit. audemus et nos dicere: deus uirtutum nobiscum, posteaquam Emmanuel, hoc est deus coepit esse nobiscum. ubi ergo Emmanuel, ibi deus uirtutum nobiscum.
“The God of powers is with us”, with whom there was none but the instigator of the fall and the author of error. But after the voice of the Lord resounded in the gospel, the prophet dares to say: “The God of powers is with us.” Rightly says “The God of powers is with us” he who has believed that a virgin conceived in the womb and gave birth. We too dare to say: “The God of powers is with us”, since Emmanuel, that is, God, began to be with us. Where, then, Emmanuel is, there the God of powers is with us.
Ps 46:7 (45:8 LXX) (quotation, high confidence) · Isa 7:14 (allusion, high confidence) · Matt 1:23 (allusion, high confidence)
Notes and citation
Summary: Since Emmanuel was born of the virgin, we can say, “The God of powers is with us.”
- Ps 46:7 (LXX 45:8); Isa 7:14; Matt 1:23.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text; stray period in the digital text): erroris.. → erroris.; in -utero → in utero.
Topics: Christology, Incarnation, Mary, mother of Jesus
Cite (SBL): Ambrose, Expl. Ps. 45.18.2 (CSEL 64:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-18-2
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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.
Explanation 45, chapter 19
45.19.1CSEL 64:343
Susceptor noster deus Iacob. imitemur ergo patriarcham Iacob, odorem eius, uirtutem eius, laborem eius. sicut enim Abrahae opera facere debemus, ut filii eius appellari iure mereamur, ita etiam exercitia atque certamina sancti Iacob subire debemus, ut deus Iacob deus noster esse credatur. nam si opera Iacob uel, quia illum aequare non possumus, studia operis eius ac fidei non agnoscat in nobis, quomodo quasi deus Iacob nos iuuare dignabitur?
“The God of Jacob is our protector.” Let us imitate, then, the patriarch Jacob, his fragrance, his virtue, his labour. For just as we ought to do the works of Abraham to be found worthy to be rightly called his sons, so too we ought to undergo the exercises and contests of holy Jacob, so that the God of Jacob may be believed to be our God. For if he does not recognize in us the works of Jacob, or, since we cannot equal him, the zeal of his work and faith, how will he deign to help us as the God of Jacob?
Ps 46:7 (45:8 LXX) (quotation, high confidence) · John 8:39 (allusion, high confidence) · Gen 27:27 (allusion, medium confidence)
Notes and citation
Summary: To claim the God of Jacob we must imitate Jacob’s virtue and labour, as Abraham’s sons do his works.
- Ps 46:7 (LXX 45:8); John 8:39; Gen 27:27.
Notes on the original text
- Digital text corrected (word split in the digital text; word splits in the digital text): S us ceptor → Susceptor; I acob. imitemur → Iacob. imitemur.
Cite (SBL): Ambrose, Expl. Ps. 45.19.1 (CSEL 64:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-19-1
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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.
Explanation 45, chapter 20
45.20.1CSEL 64:343
Cum haec dicit, ecce per spiritum sanctum praesens imago ei infusa est futurorum et uidens ex graui perturbatione bellorum pacem toto orbe diffusam in aduentu domini salutaris clamat ad uniuersos dicens: uenite et uidete opera domini, quae posuit prodigia super terram. uenite ad congregationem spectat, uidete ad intentionem et cognoscendae studium ueritatis. uidete, inquit, opera domini plena miraculis, in quibus magnarum sunt signa uirtutum. denique τέρατα Graece admiranda dicuntur Latine. non ergo quasi prodigialis horroris accipias opera domini, sed quasi plena admirationis. praeclare posuit super terram, id est in terram.
When he says this, see, through the Holy Spirit a present image of things to come is poured into him, and, seeing peace spread over the whole world after the heavy turmoil of wars at the coming of the saving Lord, he cries to all, saying: “Come and see the works of the Lord, the wonders he has set upon the earth.” “Come” refers to the gathering, “see” to attention and zeal for knowing the truth. See, he says, the works of the Lord full of miracles, in which are the signs of great powers. Indeed terata in Greek is said “things to be wondered at” in Latin. So do not take the works of the Lord as of portentous horror, but as full of wonder. Splendidly he put “upon the earth”, that is, onto the earth.
Ps 46:8 (45:9 LXX) (quotation, high confidence)
Notes and citation
Summary: The prophet sees the peace that Christ’s coming would bring and calls all to come and see God’s wonderful works.
- The Greek word is garbled in the digital text and is restored (τέρατα, “wonders”). Ps 46:8 (LXX 45:9).
Notes on the original text
- Digital text corrected (Greek word garbled by font encoding in the digital text): xeQara → τέρατα.
Cite (SBL): Ambrose, Expl. Ps. 45.20.1 (CSEL 64:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-20-1
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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.
Explanation 45, chapter 21
45.21.1CSEL 64:343
Auferens bella usque ad fines terrae arcum conteret et confringet arma et scuta comburet igni. et uere, antequam Romanum diffunderetur imperium, non solum singularum urbium reges aduersum se proeliabantur, sed etiam ipsi Romani bellis frequenter ciuilibus atterebantur. pugnauit Marius aduersus Cinnam, in utraque parte Romanus fusus est sanguis. Sylla insurrexit et Mario uictori rursus ciuilia bella commouit.
“Taking away wars to the ends of the earth, he will break the bow and shatter weapons and burn shields with fire.” And truly, before the Roman empire spread abroad, not only did the kings of single cities fight one another, but the Romans themselves too were worn down by frequent civil wars. Marius fought against Cinna; on both sides Roman blood was shed. Sulla rose up and stirred civil wars again against the victorious Marius.
Ps 46:9 (45:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Before the Roman empire spread, kings and even Romans fought endless civil wars.
- Ps 46:9 (LXX 45:10). Ambrose’s history is loose (Marius was allied with Cinna against Sulla).
Notes on the original text
- Digital text corrected (word splits in the digital text): combur e t → comburet.
Cite (SBL): Ambrose, Expl. Ps. 45.21.1 (CSEL 64:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-21-1
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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.
45.21.2CSEL 64:343–344
Lepidus Sertoriusque rebelles se Romano imperio praebuerunt. Caesar Pompeium est persecutus et Galliarum furorem excitauit aduersus arma Romana. deuicto seniore Pompeio iuniorem in Hispaniarum partibus debellauit. quid triumuiros loquar ex hostibus amicos, ex amicis rursus in hostiles tumultus esse progressos, maria quoque Actiaco bello infecta sanguine Romanorum? unde factum est, ut taedio bellorum ciuilium Iulio Augusto Romanum deferretur imperium, et ita proelia intestina sedata sunt.
Lepidus and Sertorius showed themselves rebels against the Roman empire. Caesar pursued Pompey and stirred up the fury of the Gauls against Roman arms. Having conquered the elder Pompey, he defeated the younger in the regions of Spain. Why should I speak of the triumvirs, who went from enemies to friends and from friends back again to hostile tumults, and of the seas too stained with Roman blood in the war of Actium? Hence it came about that, from weariness of civil wars, the Roman empire was offered to Julius Augustus, and so internal battles were calmed.
Notes and citation
Summary: After the civil wars of Lepidus, Sertorius, Caesar, Pompey and the triumvirs, the empire was given to Augustus and peace came.
Notes on the original text
- Digital text corrected (OCR slip): Sertonusque → Sertoriusque.
Cite (SBL): Ambrose, Expl. Ps. 45.21.2 (CSEL 64:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-21-2
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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.
45.21.3CSEL 64:344
hoc autem eo profecit, ut recte per totum orbem apostoli mitterentur dicente domino Iesu: euntes docete omnes gentes. illis quidem etiam interclusa barbaricis motibus regna patuerunt, ut Thomae India, Matthaeo Persia. sed tamen, quo plura obirent spatia terrarum, in exortu ecclesiae potestatem Romani imperii toto orbe diffudit et dissidentium mentes terrarumque diuortia donata pace composuit. didicerunt omnes homines sub uno terrarum imperio uiuentes unius dei omnipotentis imperium fideli eloquio confiteri.
And this served the purpose that the apostles might rightly be sent through the whole world, the Lord Jesus saying: “Go, teach all nations.” To them indeed even kingdoms closed by barbarian movements lay open, as India to Thomas, Persia to Matthew. But yet, so that they might travel over more of the earth, at the rise of the church he spread the power of the Roman empire through the whole world and reconciled the minds of those at variance and the separations of lands by the gift of peace. All men, living under one earthly empire, learned to confess with faithful speech the empire of the one almighty God.
Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: God spread the Roman peace so that the apostles could preach everywhere and all might confess the one God.
- Matt 28:19. The traditions that Thomas went to India and Matthew to Persia are recorded as Ambrose gives them.
Topics: Mission and the spread of the gospel, Providence
Cite (SBL): Ambrose, Expl. Ps. 45.21.3 (CSEL 64:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-21-3
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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 45, chapter 22
45.22.1CSEL 64:344
Abstulit ergo bella usque in fines terrae, quod factum esse non dubium est. sed uide ne bella infirmitatis abstulerit, quae sunt in corde titubantium. qui enim terrena transierit, iam non dicit: foris pugnae, intus timores, sed dicit: nostra autem conuersatio in caelis est. transi ergo mundum, ut incipias esse supra mundum; περᾶσαι enim transire est uel, ut dicam expressius, transfretare. abstulit ergo dominus bella quae mouebat nobis nequitia spiritalis et deuicto diabolo pacem suam nobis reliquit. arcum confregit, de quo ignita aduersarii iacula spargebantur et scuta perfidiae combussit igni, ut scutum fidei inuiolabile permaneret.
So he took away wars to the ends of the earth, which no doubt came about. But see whether he has not taken away the wars of weakness which are in the heart of the wavering. For he who has passed beyond earthly things no longer says, “Fightings without, fears within”, but says: “But our citizenship is in heaven.” Pass beyond the world, then, so that you may begin to be above the world; for perasai means to pass over or, to speak more expressly, to cross the sea. So the Lord took away the wars which spiritual wickedness stirred against us, and, having conquered the devil, left us his peace. He broke the bow from which the fiery darts of the adversary were scattered and burned the shields of faithlessness with fire, so that the shield of faith might remain inviolable.
Ps 46:9 (45:10 LXX) (allusion, high confidence) · 2 Cor 7:5 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · John 14:27 (allusion, high confidence) · Eph 6:16 (allusion, high confidence)
Notes and citation
Summary: Christ also ends the inner wars of the heart, breaking the adversary’s bow and leaving us his peace.
- The Greek word is garbled in the digital text and is restored (περᾶσαι). 2 Cor 7:5; Phil 3:20; John 14:27; Eph 6:16.
Notes on the original text
- Digital text corrected (Greek word garbled by font encoding in the digital text; OCR slip; word space lost in the digital text): conufersatio → conuersatio; neQaoai → περᾶσαι; estuel → est uel.
Cite (SBL): Ambrose, Expl. Ps. 45.22.1 (CSEL 64:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-22-1
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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.
Explanation 45, chapter 23
45.23.1CSEL 64:344–345
Uacate, inquit, et uidete quia ego sum dominus. uox domini post bella sedata uacate, ut nulla animarum sit occupatio, ne offusio saecularium perturbationum internae oculum mentis obducat. uacate, inquit, ab erroribus, uacate a perturbationibus, uacate a peccatis, quia omnis qui peccat non uidit deum nec cognouit eum, sicut in epistula sua dixit Iohannes euangelista.
“Be still,” he says, “and see that I am the Lord.” The voice of the Lord after wars are calmed is “be still”, so that there may be no occupation of souls, lest the overflow of worldly disturbances cover the inner eye of the mind. Be still, he says, from errors; be still from disturbances; be still from sins, because everyone who sins has not seen God nor known him, as John the evangelist said in his epistle.
Ps 46:10 (45:11 LXX) (quotation, high confidence) · 1 John 3:6 (quotation, high confidence)
Notes and citation
Summary: “Be still”: free from errors, disturbances and sins, for the sinner has not seen God.
- “Be still” renders uacate (“be free, have leisure”). Ps 46:10 (LXX 45:11); 1 John 3:6.
Notes on the original text
- Digital text corrected (OCR slip): uidet quia → uidete quia.
Cite (SBL): Ambrose, Expl. Ps. 45.23.1 (CSEL 64:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-23-1
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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.
45.23.2CSEL 64:345
uacate ergo studio cognoscendae diuinitatis, nolite terrenis operibus occupari. ideo rex Aegyptiorum augeri iubebat numerum laterum et cetera onera Iudaeorum, ne cognoscerent deum et cultui sacro uacarent, offensus Moysi et Aaron uoce sanctorum, qui dicebant: dimitte populum dei, ut eamus et seruiamus domino deo nostro.
So be free for the pursuit of knowing the Godhead; do not be occupied with earthly works. That is why the king of the Egyptians ordered the tally of bricks and the other burdens of the Jews to be increased, so that they might not know God and be free for sacred worship, offended at the voice of the saints Moses and Aaron, who said: “Let the people of God go, that we may go and serve the Lord our God.”
Exod 5:1 (quotation, high confidence) · Exod 5:8 (allusion, high confidence) · Exod 5:9 (allusion, high confidence)
Notes and citation
Summary: Pharaoh increased Israel’s labours so that they would have no leisure for God; we must be free for knowing him.
- Exod 5:1–9.
Cite (SBL): Ambrose, Expl. Ps. 45.23.2 (CSEL 64:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-23-2
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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 45, chapter 24
45.24.1CSEL 64:345
Exaltabor inter gentes et exaltabor in terra. erat sublimis dominus in excelsis, id est in angelis et archangelis, in patriarchis et prophetis, qui de illo sublimia sentiebant nec eum terrenis imaginibus et simulacris scrupeis conferebant, sed non erat sublimis in populis nationum, qui deum suum in antris et spelaeorum habitaculis requirere uidebantur. denique reprehenditur Magdalena, quae Christum quasi mortuum flebat et quasi sepultum quaerebat in tumulo.
“I will be exalted among the nations, and I will be exalted on the earth.” The Lord was lofty in the heights, that is, among the angels and archangels, among the patriarchs and prophets, who thought lofty things of him and did not compare him to earthly images and stony idols; but he was not lofty among the peoples of the nations, who seemed to seek their god in caves and the dwellings of grottoes. Finally Magdalene is rebuked, who wept for Christ as though dead and sought him in the tomb as though buried.
Ps 46:10 (45:11 LXX) (quotation, high confidence) · John 20:11 (allusion, high confidence)
Notes and citation
Summary: God, exalted among angels and saints, was not exalted among idol-worshippers; Mary Magdalene was rebuked for seeking him in the tomb.
- Ps 46:10 (LXX 45:11); John 20:11–15.
Cite (SBL): Ambrose, Expl. Ps. 45.24.1 (CSEL 64:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-24-1
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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.
45.24.2CSEL 64:345
unde dicit ad eam Christus: Maria, quid ploras? quem quaeris? numquid eum qui posset auferri? audiuit uocem et recognouit eum et uolebat contingere et ait dominus: noli me tangere quem putas mortuum; ad patrem uado. miraris, quod in tumulo non inuenisti quem caelestia praestolantur? aut forte reprehenditur, quia Christum nisi fides perfecta non tangit, sicut haemorrousa plena eum tetigit fide. unde ait dominus: tetigit me aliquis; sentio de me uirtutem exisse.
Hence Christ says to her: “Mary, why are you weeping? Whom do you seek?” Is it one who could be taken away? She heard the voice and recognized him and wished to touch him, and the Lord said: “Do not touch me”, whom you think dead; “I go to the Father.” Are you surprised that you did not find in the tomb him whom heavenly things await? Or perhaps she is rebuked because nothing but perfect faith touches Christ, as the woman with the flow of blood touched him with full faith. Hence the Lord says: “Someone touched me; I perceive that power has gone out from me.”
John 20:15 (quotation, high confidence) · John 20:16 (allusion, high confidence) · John 20:17 (quotation, high confidence) · Luke 8:44 (allusion, high confidence) · Luke 8:46 (quotation, high confidence)
Notes and citation
Summary: Christ told Mary not to touch him because only perfect faith touches him, as the woman with the flow of blood did.
- John 20:15–17; Luke 8:46.
Notes on the original text
- Digital text corrected (OCR slip): Chnstus → Christus.
Cite (SBL): Ambrose, Expl. Ps. 45.24.2 (CSEL 64:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-24-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
45.24.3CSEL 64:345–346
quo dicto agnouit in se illa, quod exeunte fuerat uirtute curata, et statim confessa est sui conscia, quod dominum ipsa tetigisset. unde dominus ait: fides tua te saluam fecit; uade in pace. exaltatus autem in terra dominus est, secundum quod ipse ait: cum exaltatus fuero, omnia traham ad me ipsum, uel quod facta est uoluntas eius sicut in caelo et in terra.
At this word she recognized in herself that she had been healed by the power going out, and at once, conscious of herself, confessed that she had touched the Lord. Hence the Lord says: “Your faith has saved you; go in peace.” And the Lord was exalted on the earth, according to what he himself says: “When I am exalted, I will draw all things to myself”; or because his will was done as in heaven so on earth.
Luke 8:47 (allusion, high confidence) · Luke 8:48 (quotation, high confidence) · John 12:32 (quotation, high confidence) · Matt 6:10 (allusion, high confidence) · Ps 46:10 (45:11 LXX) (allusion, high confidence)
Notes and citation
Summary: The woman was healed by faith; the Lord is exalted on earth when he draws all to himself and his will is done on earth.
- Luke 8:47–48; John 12:32; Matt 6:10.
Cite (SBL): Ambrose, Expl. Ps. 45.24.3 (CSEL 64:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-24-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.