Explanation of Twelve Psalms 45.25.1–48.2.2
Latin text: CSEL 64 (Latin text: Schenkl/Petschenig, CSEL 64, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Explanation 45, chapter 25
45.25.1CSEL 64:346
Et repetit dicens: deus uirtutum nobiscum, susceptor noster deus Iacob. repetitio confirmatio est. uel quia non solum, quando natus ex uirgine est, factus est nobiscum deus, sed etiam post resurrectionem ipse dixit: ecce ego uobiscum sum usque ad consummationem mundi, cui honor et gloria, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen.
And he repeats, saying: “The God of powers is with us; the God of Jacob is our protector.” Repetition is confirmation. Or because not only when he was born of the Virgin did God become with us, but also after the resurrection he himself said: “See, I am with you until the end of the world”; to whom be honour and glory, everlastingness, from the ages, now and always and for all ages of ages. Amen.
Ps 46:11 (45:12 LXX) (quotation, high confidence) · Matt 28:20 (quotation, high confidence)
Notes and citation
Summary: The refrain is repeated as confirmation: God is with us in Christ, born of the Virgin and risen, until the end of the world.
- Ps 46:11 (LXX 45:12); Matt 28:20.
Notes on the original text
- Digital text corrected (word splits in the digital text): n ob i s cum → nobiscum; no ster deus I acob → noster deus Iacob.
Topics: Incarnation
Cite (SBL): Ambrose, Expl. Ps. 45.25.1 (CSEL 64:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/45-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/45-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 1
47.1.1CSEL 64:346
Huius titulus hic est: Psalmus cantici filiis Core, secunda sabbati. boni filii Core et psalmis iam superioribus approbati, eo quod congruis sensibus et cogitationibus ad uirtutum studia conuenientibus in semet ipsis pangerent spiri-
Its title is this: “A psalm of a song for the sons of Korah, on the second day of the week.” Good are the sons of Korah, and approved already in the preceding psalms, because with fitting thoughts and reflections agreeing with the pursuit of virtues they composed in themselves a spiritual
Ps 48:1 (47:1 LXX) (allusion, medium confidence)
Notes and citation
Summary: Psalm 47 (Protestant 48) is “for the second day of the week”, sung by the sons of Korah.
- Psalm 47 in Ambrose’s (LXX/Vulgate) numbering is Psalm 48 in the Protestant numbering. The Greek title adds “on the second day of the week” (δευτέρᾳ σαββάτου). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip and word splits in the digital text): s abb at. → sabbati..
Cite (SBL): Ambrose, Expl. Ps. 47.1.1 (CSEL 64:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-1
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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.
47.1.2CSEL 64:346–347
tale psalterium et cognitioni diuinitatis peruigili specula mentis intenti caelestium mysteriorum digni forent haurire secreta. et ideo cum psalmorum ante arcam domini cotidie canendorum munus et officium recepissent, uidentur electi, ut psalmum cantici in secunda sabbati specialiter reciperent concinendum. etenim quibus recte uidebatur esse commissum, ut ascensionem domini ab inferis resurgentis uoce sua psallerent, his utique deferendum fuit, ut ipsum resurrectionis diem munere suo ministerioque celebrarent.
psaltery, and, intent with the watchful look-out of the mind on the knowledge of the Godhead, were worthy to draw in the secrets of the heavenly mysteries. And therefore, since they had received the office and duty of singing psalms daily before the ark of the Lord, they seem to have been chosen to receive specially the psalm of a song for the second day of the week to sing. For to those to whom it seemed rightly entrusted to sing with their voice the ascension of the Lord rising from the dead, it was surely fitting to entrust also the celebration by their office and ministry of the very day of the resurrection.
1 Chr 6:31 (allusion, medium confidence) · 1 Chr 16:4 (allusion, medium confidence)
Notes and citation
Summary: The sons of Korah, who sang before the ark, were fittingly chosen to sing of the day of the resurrection.
- 1 Chr 6:31–33; 16:4.
Notes on the original text
- Digital text corrected (OCR slip): ul ascensionem → ut ascensionem; u1 ipsum → ut ipsum.
Cite (SBL): Ambrose, Expl. Ps. 47.1.2 (CSEL 64:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-2
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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.
47.1.3CSEL 64:347
quid est enim secunda sabbati nisi dominica dies, quae sabbatum sequebatur? dies autem sabbati erat dierum ordine posterior, sanctificatione legis anterior. sed ubi finis legis aduenit, qui est Christus Iesus — finis enim legis Christus ad iustitiam omni credenti — et resurrectione sua sanctificauit octauam, coepit eadem prima esse quae octaua est et octaua quae prima, habens ex numeri ordine praerogatiuam et ex resurrectione domini sanctitatem.
For what is “the second day of the week” but the Lord’s day, which followed the sabbath? The sabbath day was later in the order of days, earlier in the sanctification of the law. But when the end of the law came, which is Christ Jesus — for Christ is the end of the law for righteousness to everyone who believes — and by his resurrection sanctified the eighth day, the same day began to be the first which is the eighth, and the eighth which is the first, having its privilege from the order of number and its holiness from the Lord’s resurrection.
Rom 10:4 (quotation, high confidence) · Mark 16:9 (allusion, medium confidence)
Notes and citation
Summary: The “second day of the week” is the Lord’s day, the eighth and first day, sanctified by the resurrection.
- Rom 10:4. In Ambrose’s reckoning the “second” day after the sabbath is the day after it, Sunday.
Topics: The Lord's day and the Sabbath
Cite (SBL): Ambrose, Expl. Ps. 47.1.3 (CSEL 64:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-3
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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.
47.1.4CSEL 64:347
unde et in euangelio legimus δευτερόπρωτον sabbatum, quod Latine dicitur secundoprimum. ubi enim dominica dies coepit praecellere qua dominus resurrexit, sabbatum quod primum erat secundum haberi coepit a primo; prima enim requies cessauit, secunda successit. unde et ad Hebraeos scribens apostolus ait: postera die ergo restat requies populo dei. festinemus igitur intrare in requiem illam.
Hence we also read in the gospel of a deuteroprōton sabbath, which in Latin is called “second-first”. For when the Lord’s day, on which the Lord rose, began to take precedence, the sabbath that was first began to be held second from the first; for the first rest ceased, the second followed. Hence the apostle too, writing to the Hebrews, says: “So on the following day there remains a rest for the people of God. Let us hasten, then, to enter that rest.”
Textual problem in this passage: see the notes.
Luke 6:1 (quotation, high confidence) · Heb 4:9 (quotation, high confidence) · Heb 4:11 (quotation, high confidence)
Notes and citation
Summary: The gospel’s “second-first sabbath” shows the Lord’s day replacing the sabbath as the true rest.
- Luke 6:1 (in some manuscripts “on the second-first sabbath”); Heb 4:9, 11 in Ambrose’s form (“on the following day” is not in the standard text).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; word space lost in the digital text): euangeho → euangelio; emm donrnica → enim dominica; requiemllam → requiem illam.
Topics: The Lord's day and the Sabbath
Cite (SBL): Ambrose, Expl. Ps. 47.1.4 (CSEL 64:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-1-4
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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 47, chapter 2
47.2.1CSEL 64:347
Requies ergo uera iam non in operis cessatione, sed in resurrectionis est tempore. ideoque qui sabbati secundum legem sollemnitatem custodiebant, unam sabbati nuncupabant, quasi unum esset sabbatum et non aliud. nos, qui obseruantiam induimus spiritalem et ad similitudinem et requiem dei cupimus nostram formare militiam atque in illa ciuitate caelesti nostrum exhibere ministerium, ubi non est exemplar, non umbra, sed ueritas, primam dicimus sabbati, sicut est scriptum: uespere autem sabbati, quae lucescit in primam sabbati.
The true rest, then, is no longer in the cessation of work but in the time of the resurrection. And therefore those who kept the solemnity of the sabbath according to the law called it “one of the sabbath”, as though there were one sabbath and not another. We, who have put on a spiritual observance and wish to form our warfare to the likeness and rest of God and to show our service in that heavenly city, where there is no copy, no shadow, but truth, say “the first of the sabbath”, as it is written: “But late on the sabbath, as it was dawning toward the first of the sabbath.”
Heb 10:1 (allusion, medium confidence) · Heb 8:5 (allusion, medium confidence) · Matt 28:1 (quotation, high confidence)
Notes and citation
Summary: True rest is in the resurrection; Christians call Sunday “the first of the sabbath”, as the gospel does.
- Heb 8:5; 10:1; Matt 28:1.
Notes on the original text
- Digital text corrected (OCR slip): ud similitudinem → ad similitudinem.
Topics: The Lord's day and the Sabbath
Cite (SBL): Ambrose, Expl. Ps. 47.2.1 (CSEL 64:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-2-1
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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.
47.2.2CSEL 64:347–348
nihil autem pulchrius, nihil expressius. ante resurrectionem sabbatum dixit, post resurrectionem primam sabbati nuncupauit. Iohannes quoque euangelista dicit: prima sabbati uenit mane Maria Magdalena, cum adhuc tenebrae essent,
Nothing is more beautiful, nothing more expressive. Before the resurrection he said “sabbath”; after the resurrection he named it “the first of the sabbath”. John the evangelist also says: “On the first of the sabbath Mary Magdalene came in the morning, while it was still dark”;
Matt 28:1 (allusion, high confidence) · John 20:1 (quotation, high confidence)
Notes and citation
Summary: The gospels call the day after the resurrection “the first of the sabbath”.
- John 20:1.
Topics: The Lord's day and the Sabbath
Cite (SBL): Ambrose, Expl. Ps. 47.2.2 (CSEL 64:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-2-2
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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.
47.2.3CSEL 64:348
tenebrae pro tempore, mane pro gratia. sed isti expressius secundum euangelium quasi recusso uelamine, Dauid autem sub lege positus et moderationem tenuit debitae cautionis et mysterium non repressit, ut secunda sabbati diem dominicam declararet, quo Iudaeis ordinem numeri putaret esse seruatum et spiritale sacramentum agnosceret reuelatum. audiamus igitur quid dicat qui in secunda sabbati deo psallit.
darkness for the time, morning for grace. But these spoke more expressly, according to the gospel, as with the veil pulled back; David, however, set under the law, both kept the moderation of due caution and did not hold back the mystery, so as to declare the Lord’s day as “the second of the sabbath”, by which he might think the order of number kept for the Jews and recognize the spiritual sacrament revealed. Let us hear, then, what he says who sings to God on the second of the sabbath.
2 Cor 3:14 (allusion, medium confidence)
Notes and citation
Summary: David, under the law, spoke cautiously of the Lord’s day as “the second of the sabbath”, keeping the order of numbers yet revealing the mystery.
- 2 Cor 3:14–16.
Topics: The Lord's day and the Sabbath
Cite (SBL): Ambrose, Expl. Ps. 47.2.3 (CSEL 64:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-2-3
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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.
Explanation 47, chapter 3
47.3.1CSEL 64:348
Magnus, inquit, dominus et laudabilis nimis in ciuitate dei nostri, in loco sancto eius. non ergo ubique deus magnus et laudabilis est? ille quidem ubique magnus et potens est, sed angusta mens non capit magnitudinem diuinae eius potestatis et gratiae. quanto autem magis appropin-
“Great,” he says, “is the Lord and greatly to be praised in the city of our God, in his holy place.” Is God not great and praiseworthy everywhere, then? He is indeed great and powerful everywhere, but a narrow mind does not grasp the greatness of his divine power and grace. But the more our knowledge draws near
Ps 48:1 (47:2 LXX) (quotation, high confidence)
Notes and citation
Summary: God is great everywhere, but the narrow mind cannot grasp it; the nearer we come to him, the greater he appears.
- Ps 48:1 (LXX 47:2). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (word split in the digital text): M agnus → Magnus.
Cite (SBL): Ambrose, Expl. Ps. 47.3.1 (CSEL 64:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-3-1
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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.
47.3.2CSEL 64:348
quat deo nostra cognitio, tanto praecellentior eius nobis uidetur esse maiestas. denique Thomas, qui ante dicebat: nisi uidero in manibus eius fixuras clauorum et mittam manum meam in latus eius, non credam, ubi misit digitum suum et euidentia resurrectionis cognouit indicia, admiratus intra se dei gratiam:
to God, the more surpassing his majesty seems to us. Finally Thomas, who before said: “Unless I see in his hands the print of the nails and put my hand into his side, I will not believe”, when he put in his finger and recognized the evident signs of the resurrection, marvelling within himself at the grace of God,
John 20:25 (quotation, high confidence) · John 20:27 (allusion, high confidence)
Notes and citation
Summary: Thomas, touching the risen Christ, came to marvel at his majesty.
- John 20:25, 27. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip): admiralls → admiratus.
Cite (SBL): Ambrose, Expl. Ps. 47.3.2 (CSEL 64:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-3-2
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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.
47.3.3CSEL 64:348
dominus, inquit, meus et deus meus. tunc ergo plenissime diuinitatem eius dominationemque confessus est, ubi eum resurrexisse non dubitauit ab inferis. denique in Sion hymnus deum decet et uotum ei soluitur in Hierusalem. quid igitur mirum, si in ciuitate caelesti et in illo superno et aetherio loco potentia eius uehementius praedicatur?
said: “My Lord and my God.” Then, therefore, he most fully confessed his divinity and lordship, when he did not doubt that he had risen from the dead. Finally, “in Sion a hymn befits God, and a vow is paid to him in Jerusalem.” What wonder, then, if in the heavenly city and in that high and ethereal place his power is more strongly proclaimed?
John 20:28 (quotation, high confidence) · Ps 65:1 (64:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Thomas fully confessed Christ’s divinity; God’s power is proclaimed most of all in the heavenly city.
- John 20:28; Ps 65:1 (LXX 64:2).
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 47.3.3 (CSEL 64:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-3-3
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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 47, chapter 4
47.4.1CSEL 64:348–349
Addidit: dilatans exultationem uniuersae terrae. et uere magnus dicitur, qui istius terrae, in qua ante intolerabilium peccatorum germina pullulabant, ubi erat maeror, tristitia et gemitus, exultationem toto orbe diffudit. itaque hominum conscientia, quae ante flagitiorum suorum gurgitibus demersa lugebat, nunc per indulgentiam Christi et remissionem omnium peccatorum metu absoluta laetatur. conuenit igitur et si ita intellegamus ut diximus.
He added: “Spreading the exultation of the whole earth.” And truly he is called great who spread exultation over the whole world of this earth, in which before the shoots of intolerable sins were sprouting, where there was grief, sadness and groaning. And so men’s conscience, which before mourned, sunk in the whirlpools of its crimes, now rejoices, freed from fear through the indulgence of Christ and the forgiveness of all sins. It fits, then, if we understand it as we have said.
Ps 48:2 (47:3 LXX) (quotation, high confidence)
Notes and citation
Summary: God is great because he spread joy over a world once full of sin and grief, through Christ’s forgiveness.
- Ps 48:2 (LXX 47:3) in one Latin form.
Notes on the original text
- Digital text corrected (OCR slip; stray hyphen and OCR slip in the digital text; word splits in the digital text): uniuer s ae → uniuersae; eonscientia → conscientia; -netu absoluta → metu absoluta; igitui → igitur.
Topics: Forgiveness of sins
Cite (SBL): Ambrose, Expl. Ps. 47.4.1 (CSEL 64:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-4-1
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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.
47.4.2CSEL 64:349
sed quia in uetustis exemplaribus aliquibus repperimus: εὐρίζω ἁγαλλιάματι πάσης τῆς γῆς, quod Latine significat bona radice exultatione uniuersae terrae, sensum quidem eundem aduertimus, quia diuina in nobis dei patris dona laudentur, qui dedit nobis exultationem bona radice fundatam, deum uidelicet Iesum, ueram et fecundissimam uitem, de qua sacramenta fluxere caelestia, in quibus est perpetua et diuturna laetitia, quod his abluatur omne peccatum et conscientia interna mundetur, elocutionemque conuenire cognoscimus, quia bene radicata exultatione laetamur qui exultamus in Christo. saeculi enim laetitia temporalis est, perpetua autem laetitia eius qui gaudet in domino.
But since in some old copies we have found: euridzō agalliamati pasēs tēs gēs, which in Latin means “well-rooted with the exultation of the whole earth”, we notice indeed the same sense, that the divine gifts of God the Father in us are praised, who has given us an exultation founded on a good root, namely God Jesus, the true and most fruitful vine, from which the heavenly sacraments have flowed, in which there is perpetual and lasting joy, because by them every sin is washed away and the inner conscience is cleansed; and we recognize that the wording fits, because we who exult in Christ rejoice with a well-rooted exultation. For the joy of the world is temporal, but perpetual is the joy of him who rejoices in the Lord.
Ps 48:2 (47:3 LXX) (quotation, high confidence) · John 15:1 (allusion, high confidence) · Phil 4:4 (allusion, medium confidence)
Notes and citation
Summary: The Greek reading “well-rooted” points to joy rooted in Christ, the true vine, whose sacraments cleanse from sin.
- The Greek is LXX Ps 47:3 (εὐρίζῳ ἀγαλλιάματι πάσης τῆς γῆς). John 15:1; Phil 4:4.
Notes on the original text
- Digital text corrected (stray digit in the digital text; word space lost in the digital text): bonaradice → bona radice; terrae1, → terrae,.
Cite (SBL): Ambrose, Expl. Ps. 47.4.2 (CSEL 64:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-4-2
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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.
Explanation 47, chapter 5
47.5.1CSEL 64:349
Mons Sion, latera aquilonis, ciuitas regis magni. deus in gradibus eius dinoscitur, cum suscipiet eam. cur sit exultatio uniuersae terrae, euidenter expressit, quoniam dominus Iesus ecclesiam sibi ex peccatoribus congregauit. itaque qui erant ante latera aquilonis, id est socii et inhaerentes diabolo, cui dicitur: exurge, aquilo, ut ueniat auster, facti sunt Christo fideles. ipsi sunt enim de quibus dicitur: qui confidunt in domino sicut mons Sion.
“Mount Sion, the sides of the north, the city of the great king. God is known in her steps, when he takes her up.” Why there is exultation of the whole earth he expressed clearly, since the Lord Jesus gathered a church to himself from sinners. So those who were before the sides of the north, that is, allies and adherents of the devil, to whom it is said: “Arise, north wind, that the south wind may come”, have become faithful to Christ. For they are the ones of whom it is said: “Those who trust in the Lord are like Mount Sion.”
Ps 48:2 (47:3 LXX) (quotation, high confidence) · Ps 48:3 (47:4 LXX) (quotation, high confidence) · Song 4:16 (quotation, high confidence) · Ps 125:1 (124:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Those who were the “sides of the north”, the devil’s allies, have become Mount Sion, the church gathered by Christ from sinners.
- Ps 48:2–3 (LXX 47:3–4); Song 4:16; Ps 125:1 (LXX 124:1).
Notes on the original text
- Digital text corrected (OCR slips and word splits in the digital text; word split in the digital text): M Sion S ion, latera aquilonis s, → Mons Sion, latera aquilonis,; sus cipiet → suscipiet.
Cite (SBL): Ambrose, Expl. Ps. 47.5.1 (CSEL 64:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-1
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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.
47.5.2CSEL 64:349–350
facti sunt itaque mons Sion per gratiam Christi et baptismatis sacramentum. aquilonis intellegibilis graues flatus, quibus tempestates asperrimas et procellas humanis mouebat affectibus. coepit suos amittere qui uexabat alienos. gentem omnem euerterat Iudaeorum, nationes omnes suo reuictas tenebat imperio, ipsius erant latera, hoc est adspirabant cum eo. sicut principis latera dicimus stipatores eius et comites, sicut mulier latus est uiri, eo
So they have become Mount Sion through the grace of Christ and the sacrament of baptism. The heavy blasts of the spiritual north wind, by which he stirred the harshest storms and gales in human affections — he who harassed others began to lose his own. He had overthrown the whole nation of the Jews, held all the nations conquered under his rule; they were his sides, that is, they breathed with him. As we call the sides of a prince his guards and companions, as the woman is the side of the man, because
Gen 2:22 (allusion, medium confidence)
Notes and citation
Summary: Through baptism the devil’s former followers became Mount Sion; the “sides” are his companions and helpers.
- Gen 2:21–22. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip): Iudaeoium → Iudaeorum.
Topics: Baptism
Cite (SBL): Ambrose, Expl. Ps. 47.5.2 (CSEL 64:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-2
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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.
47.5.3CSEL 64:350
quod morigera ei societate iungatur, ita latera erant diaboli qui faciebant ipsius uoluntatem. hi ergo nunc sunt mons Sion, qui deum speculantur aeternum et ipsi noctibus et diebus intendunt. uide mihi Paulum, cum persequeretur ecclesiam domini, latus aqui-
she is joined to him in compliant fellowship, so those were the sides of the devil who did his will. These, then, are now Mount Sion, who keep watch for the eternal God and attend to him night and day. See Paul, when he persecuted the church of the Lord, a side of the north;
Acts 9:1 (allusion, medium confidence) · Gal 1:13 (allusion, medium confidence)
Notes and citation
Summary: Those who did the devil’s will now watch for God; Paul, once a persecutor, was such a “side of the north”.
- The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 47.5.3 (CSEL 64:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
47.5.4CSEL 64:350
lonis fuisse, uide nunc, cum legitur in ecclesia, montem esse speculatorium, per quem Christi gloriam cognoscimus et uidemus. et quia Graecus montes dixit, hoc est ὄρη, uide quomodo serui Christi montes sint, montes in circuitu eius, in quibus est ecclesia domini quae est ciuitas regis magni. simul quia dominus secundum caeli tractum ἐν Κρανίῳ passus est, qui erat locus in latere aquilonis. ibi autem et mons Sion, ibi Hierusalem quae in terris.
see him now, when he is read in the church, a mountain of watch, through whom we know and see the glory of Christ. And since the Greek said “mountains”, that is, orē, see how the servants of Christ are mountains, mountains round about him, among which is the church of the Lord, which is the city of the great king. At the same time, because the Lord suffered according to the tract of the sky at Kranion, which was a place on the side of the north. And there is Mount Sion, there the Jerusalem which is on earth.
Ps 125:2 (124:2 LXX) (allusion, high confidence) · Ps 48:2 (47:3 LXX) (allusion, high confidence) · John 19:17 (allusion, high confidence)
Notes and citation
Summary: Paul became a mountain of watch; the servants of Christ are mountains around the church; Christ suffered at Calvary, on the north side.
- The Greek words are garbled in the digital text and are restored (ὄρη, “mountains”; ἐν Κρανίῳ, “at Kranion”, the place of the Skull). Ps 125:2 (LXX 124:2).
Notes on the original text
- Digital text corrected (Greek word garbled by font encoding in the digital text; Greek words garbled by font encoding in the digital text; OCR slip; stray period in the digital text): erse → esse; dgr) → ὄρη; seruuh → serui; montes. sint → montes sint; iv Kgaviq) → ἐν Κρανίῳ; e1 mons → et mons.
Cite (SBL): Ambrose, Expl. Ps. 47.5.4 (CSEL 64:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-5-4
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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 47, chapter 6
47.6.1CSEL 64:350–351
Uide ne id quoque uideatur expressum, quia congregatio plebis dei, quae erat aquiloni coniuncta per culpam, ecclesia Christi est facta per gratiam, ut iam non synagoga, sed Christi ecclesia nuncupetur. et quia reliquiae Iudaeorum per electionem gratiae saluae factae sunt, in ipsis deus cognoscitur, in Petro Paulo Iohanne Iacobo, qui graues et excelsi uiri uelut fundamenta et culmina sunt ecclesiae, quasi fundamenta grauia, quos nulla grauis aquilonis flabra concusserint, sed immobiles fidei seruauerunt fundamentum, ne ecclesia tota nutaret, praecelsi quasi culmina, qui uerticem eius turribus suae uirtutis erexerint.
See whether this too does not seem to be expressed: that the congregation of the people of God, which was joined to the north wind by guilt, has become the church of Christ by grace, so that it is now called not synagogue but church of Christ. And since a remnant of the Jews was saved by the election of grace, in them God is known, in Peter, Paul, John, James, who, weighty and lofty men, are as it were foundations and summits of the church: weighty foundations, whom no heavy blasts of the north wind shook, but who kept the foundation of faith unmoved, lest the whole church should totter; lofty as summits, who raised its top with the towers of their virtue.
Rom 11:5 (allusion, high confidence) · Gal 2:9 (allusion, high confidence) · Eph 2:20 (allusion, high confidence)
Notes and citation
Summary: The remnant of the Jews, in Peter, Paul, John and James, became the firm foundations and lofty summits of the church.
- Rom 11:5; Gal 2:9; Eph 2:20.
Topics: The church and Israel
Cite (SBL): Ambrose, Expl. Ps. 47.6.1 (CSEL 64:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-6-1
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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.
47.6.2CSEL 64:351
etenim sicut in operibus suis conditor et in aedificationibus suis aedificator agnoscitur, ut, etiamsi nomen non audias, tamen ex operum qualitate artificem deprehendas — et quid mirum de humanis, cum ipsius creatoris aeterni, qui non uidetur a nobis, inuisibilia tamen [eius] per ea quae facta sunt intellegamus? —, ita in excelsis et magnis domibus, quae domus nos sumus, si libertatis et gloriae fundamentum usque ad finem firmum tenuerimus, deus habitator agnoscitur, ut deus Abraham, deus Isaac, deus Iacob.
For as the founder is recognized in his works and the builder in his buildings, so that, even if you do not hear his name, you find out the craftsman from the quality of the works — and what wonder in human things, when we understand the invisible things of the eternal Creator himself, who is not seen by us, through the things that have been made? —, so in lofty and great houses, which houses we are, if we hold firm to the end the foundation of freedom and glory, God is recognized as dweller, as the God of Abraham, the God of Isaac, the God of Jacob.
Textual problem in this passage: see the notes.
Rom 1:20 (quotation, high confidence) · Heb 3:6 (quotation, high confidence) · Exod 3:6 (quotation, high confidence) · Ps 48:3 (47:4 LXX) (allusion, high confidence)
Notes and citation
Summary: As a builder is known by his works, God is known as the dweller in his people, the house he builds.
- The editor deletes “[eius]” (in square brackets); it is left out. Rom 1:20; Heb 3:6; Exod 3:6.
Notes on the original text
- Digital text corrected (OCR slip): m operibus → in operibus.
Cite (SBL): Ambrose, Expl. Ps. 47.6.2 (CSEL 64:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-6-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
47.6.3CSEL 64:351
ipse enim uerus deus, qui tales uiros praeceptorum suorum institutione fundauit. ergo sicut in illis se deum demonstrauit aeternum, ita, inquit, cum regis magni suscipiet ciuitatem, gradibus eius receptionem suae audierint et putauerint exsequendum, ne ab illius domus aedificatae in petra firmitate degenerent.
For he is the true God who founded such men by the instruction of his commandments. So, as he showed himself the eternal God in them, so, he says, when he takes up the city of the great king, … they have heard his reception in her steps and have thought it should be followed, so that they do not fall away from the firmness of that house built on the rock.
Ps 48:3 (47:4 LXX) (allusion, high confidence) · Matt 7:24 (allusion, high confidence)
Notes and citation
Summary: God, who founded such men, takes up his city; its people must not fall away from the house built on rock.
- The middle of the second sentence is garbled in the digital text and is marked “…”; the rest is translated by sense. Matt 7:24.
Cite (SBL): Ambrose, Expl. Ps. 47.6.3 (CSEL 64:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-6-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 7
47.7.1CSEL 64:351
Hoc, inquit, uidentes reges terrae congregati sunt et transierunt in unum; ipsi uidentes tunc admirati sunt. boni reges, qui sui corporis possunt se praebere rectores, ab ipsa patriarchae Abrahae origine et institutione manantes, qui docuit peccatum posse superari, ideo uerus rex, qui flagitiis esse nesciuit obnoxius, in quo culpae et erroris inlecebra regnare non potuit. unde et dictum est ad huiusmodi uirum a filiis Het: rex a deo tu es nobis.
“For see,” he says, “the kings of the earth were gathered together and passed over into one; they themselves seeing it then marvelled.” Good kings, who can show themselves rulers of their own body, flowing from the very origin and teaching of the patriarch Abraham, who taught that sin can be overcome; therefore a true king is he who did not know how to be liable to crimes, in whom the enticement of guilt and error could not reign. Hence it was also said to such a man by the sons of Heth: “You are a king from God among us.”
Ps 48:4 (47:5 LXX) (quotation, high confidence) · Ps 48:5 (47:6 LXX) (quotation, high confidence) · Gen 23:6 (quotation, high confidence)
Notes and citation
Summary: The “kings of the earth” are those who rule their own bodies, like Abraham, whom the sons of Heth called a king from God.
- Ps 48:4–5 (LXX 47:5–6); Gen 23:6.
Notes on the original text
- Digital text corrected (OCR slips and word splits in the digital text; word spaces lost in the digital text; word splits in the digital text): H o c → Hoc; cad rn i rat i → admirati; afiliisHet → a filiis Het; no b is → nobis.
Cite (SBL): Ambrose, Expl. Ps. 47.7.1 (CSEL 64:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-7-1
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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.
47.7.2CSEL 64:351–352
tales ergo reges terrae, qui carni imperitarent, congregati sunt, ut in uno essent corde et in uno spiritu, sicut legimus, quia multitudo credentium habebat unam animam et cor unum et non erat in his aliqua separatio. hi sunt qui transierunt in unum non tam locum quam in eundem affectum atque propositum; probato enim dicitur:
Such kings of the earth, then, who commanded the flesh, were gathered together, so as to be of one heart and one spirit, as we read that the multitude of believers had one soul and one heart and there was no separation among them. These are they who passed over into one, not so much one place as the same affection and purpose; for to one approved it is said:
Acts 4:32 (quotation, high confidence)
Notes and citation
Summary: Such kings were gathered in one heart and soul, like the first believers.
- Acts 4:32. The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 47.7.2 (CSEL 64:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-7-2
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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.
47.7.3CSEL 64:352
transi, recumbe. neque enim mediocris uirtutis est ab improbis ad honesta, a terrenis ad aeterna transire et carnalis uitae consuetudinem commutare omnemque eius abolere usum, nouos mores assumere totumque statum conuersationis ueteris detorquere, meritoque dicitur ei: si transeas per aquam, tecum sum. cum transeunte est deus, non cum desistente.
“Pass over, recline.” For it is no small virtue to pass over from the wicked to the honourable, from earthly to eternal things, to change the habit of carnal life and abolish all its practice, to take up new ways and turn about the whole state of the old way of life; and rightly it is said to him: “If you pass through water, I am with you.” God is with the one who passes over, not with the one who stops.
Luke 17:7 (quotation, high confidence) · Isa 43:2 (quotation, high confidence) · Eph 4:22 (allusion, medium confidence)
Notes and citation
Summary: Passing over from vice to virtue, from earthly to eternal, is great virtue; God is with the one who passes over.
- Luke 17:7; Isa 43:2.
Notes on the original text
- Digital text corrected (word split in the digital text): s u m. → sum..
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 47.7.3 (CSEL 64:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-7-3
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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 47, chapter 8
47.8.1CSEL 64:352
Hi ergo, qui intra semet ipsos erant ante discordes, ubi in unum mente et studio conuenerunt, recepta pace, quae fecit utraque unum et inimicitias in carne sua medii parietis destructione dissoluit, admirati sunt uel eum, qui in gradibus suis dinoscitur, uel ho-
These, then, who were before at variance within themselves, when they came together in mind and pursuit, having received the peace which made both one and dissolved the enmities in his flesh by destroying the middle wall, marvelled either at him who is known in her steps, or that
Eph 2:14 (allusion, high confidence) · Eph 2:15 (allusion, high confidence) · Ps 48:5 (47:6 LXX) (allusion, high confidence)
Notes and citation
Summary: Those reconciled in Christ’s peace marvelled at God and at the conversion of men.
- Eph 2:14–16. The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 47.8.1 (CSEL 64:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-8-1
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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.
47.8.2CSEL 64:352
mines ita esse conuersos, ut, qui ante diabolo seruiebant, nunc domino Iesu iusti pietate seruitii mancipati sint. et quia reges sui corporis, in semet ipsis non mediocris laboris experti — neque enim facile atque mediocre est animum uincere, resecare cupiditates, edomare carnis lasciuiam, auerruncare luxuriam, quae repugnabat et Paulo, ut captiuum sibi peccati lege constringeret —, sicut gratiam in his qui uirtute processerant mirabantur, ita etiam, ne quis relaberetur in uitia de superiore uirtutum deiectus fastigio, commouebantur. procliuis enim et mutabilis in utrumque est humana condicio, ut quocumque intenderit eo propendat et uergat uel ad studia uirtutum uel ad inlecebram delictorum.
men were so converted that those who before served the devil are now bound over to the Lord Jesus by the righteous piety of service. And since, as kings of their own body, they had experienced in themselves no small labour — for it is not easy or slight to conquer the mind, cut off desires, tame the wantonness of the flesh, root out the luxury that fought even against Paul, to bind him captive by the law of sin —, as they marvelled at the grace in those who had advanced in virtue, so too they were disturbed lest anyone should slip back into vices, cast down from the height of virtues. For the human condition is prone and changeable either way, so that wherever it inclines it leans and turns, either to the pursuit of virtues or to the enticement of offences.
Rom 7:23 (allusion, high confidence) · 1 Cor 9:27 (allusion, medium confidence)
Notes and citation
Summary: Those who have struggled to master themselves marvel at others’ progress yet fear relapse, for human nature can turn either way.
- Rom 7:23.
Notes on the original text
- Digital text corrected (OCR slip): copuersos → conuersos; dommo → domino; luxufiam → luxuriam; ip his → in his; inleccbram → inlecebram.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 47.8.2 (CSEL 64:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-8-2
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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 47, chapter 9
47.9.1CSEL 64:352–353
Et ideo non mediocri quatiebantur affectu, ita ut ex formidine tremor adprehenderet eos, considerantes illud quod scriptum est, quia in locis impiorum ingemescunt iusti. denique uide mihi Petrum amarissime flentem, quod ei error obrepserit et uirtutem suae mentis prolapsione corporeae fragilitatis inflexerit, meritoque a Christo suppresse reprehensum, quod ausus sit usurpare constantiam nec obnoxiam considerarit naturam.
And therefore they were shaken with no slight feeling, so that trembling from fear seized them, considering what is written, that in the places of the ungodly the righteous groan. Finally, see Peter weeping most bitterly, because error had crept upon him and had bent the virtue of his mind by a slip of bodily frailty, and rightly rebuked quietly by Christ, because he had dared to claim constancy and had not considered that his nature was liable.
Ps 48:6 (47:7 LXX) (allusion, high confidence) · Matt 26:75 (allusion, high confidence) · Matt 26:33 (allusion, high confidence) · Matt 26:34 (allusion, high confidence)
Notes and citation
Summary: Trembling seized them, as Peter wept for his fall after presuming on his own constancy.
- Ps 48:6 (LXX 47:7); Prov 28:12? (the source of “in the places of the ungodly the righteous groan” is uncertain); Matt 26:75; 26:33–34.
Notes on the original text
- Digital text corrected (word split in the digital text): adprehender et → adprehenderet.
Cite (SBL): Ambrose, Expl. Ps. 47.9.1 (CSEL 64:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-9-1
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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.
47.9.2CSEL 64:353
et hic quidem per gratiam emendauit errorem, sed ludas mansit in crimine, perseuerauit in gemitu. iustus erat, cum apostolorum numero necteretur; sed quia subplantatus a diabolo est, in locis nunc deplorat et ingemit impiorum, quod de gratia sit relapsus ad poenam. ergo cadentibus huiusmodi uiris, qualis fuit proditor ludas uel Saul a domino deo suo adscitus ad regnum, etiam fortes uiri trepidabant.
And he indeed corrected his error through grace, but Judas remained in his crime and persevered in groaning. He was righteous when he was joined to the number of the apostles; but because he was tripped up by the devil, he now laments and groans in the places of the ungodly, because he has slipped back from grace to punishment. So when men of this kind fell, such as Judas the traitor, or Saul, called by the Lord his God to the kingdom, even strong men trembled.
Matt 27:5 (allusion, medium confidence) · 1 Sam 10:1 (allusion, high confidence) · 1 Sam 15:26 (allusion, medium confidence)
Notes and citation
Summary: Peter was restored, but Judas remained in his crime; the falls of Judas and Saul made even the strong tremble.
- 1 Sam 10:1; 15:26.
Notes on the original text
- Digital text corrected (OCR slip): necteretUl → necteretur.
Cite (SBL): Ambrose, Expl. Ps. 47.9.2 (CSEL 64:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-9-2
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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.
Explanation 47, chapter 10
47.10.1CSEL 64:353
Conferentes deinde, quanto certamine perueniretur ad finem, quantae contritiones iustorum, quantae sollicitudines, qualis aduersarius, quanta diuturno labore contentio, quantae amaritudines propositi seuerioris, quae uincula continentiae, quae conscientiae uerbera, non mediocriter conturbabantur, ne quis tantis uel laboribus uitae austerioris cederet uel doloribus. sunt enim ibi dolores acerbi et graues, id est in ecclesia, in illa ciuitate regis magni sunt dolores sicut parturientis, donec formetur Christus in nobis.
Comparing, then, with how great a contest the end is reached, how great are the contritions of the righteous, how great the anxieties, what an adversary, how great the struggle with long labour, how great the bitternesses of a sterner purpose, what bonds of continence, what scourges of conscience, they were greatly troubled lest anyone should give way to such labours of a stricter life or to such pains. For there are bitter and heavy pains there, that is, in the church; in that city of the great king there are pains as of a woman in labour, until Christ is formed in us.
Ps 48:6 (47:7 LXX) (quotation, high confidence) · Gal 4:19 (allusion, high confidence)
Notes and citation
Summary: The struggles of the righteous life are like the pains of childbirth in the church, until Christ is formed in us.
- Ps 48:6 (LXX 47:7); Gal 4:19.
Cite (SBL): Ambrose, Expl. Ps. 47.10.1 (CSEL 64:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-10-1
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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.
47.10.2CSEL 64:353
neque enim sine dolore Paulus erat, cum uideret in Galatis insipientibus doctrinae suae tardiorem profectum, ideoque dicebat: filioli mei, quos iterum parturio, donec formetur Christus in uobis. testificatur et dominus in euangelio graues esse parturientis dolores, cum dicit: mulier cum parturit tristitiam habet, quia uenit dies eius; cum autem pepererit puerum, iam non meminit tristitiae propter gaudium, quia natus est homo in hoc mundo.
For Paul was not without pain when he saw the slower progress of his teaching in the foolish Galatians, and therefore he said: “My little children, with whom I am again in labour until Christ is formed in you.” The Lord too testifies in the gospel that the pains of a woman in labour are heavy, when he says: “A woman when she is in labour has sorrow, because her day has come; but when she has borne the child, she no longer remembers the sorrow for joy that a man is born into this world.”
Gal 3:1 (allusion, high confidence) · Gal 4:19 (quotation, high confidence) · John 16:21 (quotation, high confidence)
Notes and citation
Summary: Paul’s labour pains for the Galatians and Christ’s image of the woman in labour show the pain of forming Christ.
- Gal 3:1; 4:19; John 16:21.
Notes on the original text
- Digital text corrected (stray period in the digital text): iam. non → iam non.
Cite (SBL): Ambrose, Expl. Ps. 47.10.2 (CSEL 64:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-10-2
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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.
47.10.3CSEL 64:353–354
magnus ergo labor, ut aliquis sibi Christum adquirat, ne sine gubernatore quasi nauis in saeculi istius salo fluctuet. denique apostoli tristes erant, cum se Christus ad patrem rediturum esse memoraret, quod absente rectore destitui se putarent. gaudium Christus est, ipse est et puer, quem parturit qui in utero suae mentis accepit spiritum salutis. qui pepererit et enutrierit exultat, qui parturit quatitur atque compungitur.
Great, then, is the labour that one may acquire Christ for oneself, lest one toss like a ship without a helmsman on the sea of this world. Finally, the apostles were sad when Christ said that he would return to the Father, because they thought themselves left without their ruler. Christ is joy; he is also the child whom he bears who has received in the womb of his mind the spirit of salvation. He who has borne and nourished exults; he who is in labour is shaken and pricked.
John 16:6 (allusion, high confidence) · John 16:20 (allusion, high confidence) · Isa 26:18 (allusion, high confidence)
Notes and citation
Summary: Acquiring Christ is great labour; Christ is the joy and the child borne in the mind.
- John 16:6, 20; Isa 26:18.
Notes on the original text
- Digital text corrected (stray period in the digital text): parturit. qui → parturit qui.
Cite (SBL): Ambrose, Expl. Ps. 47.10.3 (CSEL 64:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-10-3
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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 47, chapter 11
47.11.1CSEL 64:354
Bonum est ut et parias et enutrias eum. ne coquas agnum in lacte matris suae, ne dicatur tibi: uae in utero habentibus et nutrientibus. sic enim Christus est natus ex Maria, ut agnoscas eum, sicut bos agnouit possessorem suum, et scias quia ipse te creauit et maiores tuos ipse possedit. non eum quasi paruulum nutrias, sed quasi uerum atque perfectum deum ex uero et perfecto deo noueris adorandum.
It is good that you both bear him and nourish him. Do not cook the lamb in its mother’s milk, lest it be said to you: “Woe to those who are with child and to those who nurse.” For Christ was born of Mary so that you may recognize him, as the ox recognized its owner, and know that he created you and possessed your forefathers. Do not nourish him as a little child, but know that he is to be adored as true and perfect God from true and perfect God.
Exod 23:19 (allusion, high confidence) · Matt 24:19 (quotation, high confidence) · Isa 1:3 (allusion, high confidence)
Notes and citation
Summary: We must bear and nourish Christ, not as a mere child, but adoring him as true God from true God.
- Exod 23:19; Matt 24:19; Isa 1:3.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 47.11.1 (CSEL 64:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-11-1
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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.
47.11.2CSEL 64:354
sic enim magus adorauit, ut non in lacte matris agnum coqueret, sed quasi deum ueneraretur aeternum. denique ut eum inueniret caelum aspiciebat; non ergo quaerebat in terris quem de caelo fulgens stella monstrabat. ideo eum Maria non parturiuit, sed peperit, quia et dominum et salutare sciebat ex se esse generandum, sicut ipsa testatur dicens: magnificat anima mea dominum et laetatus est spiritus meus in deo salutari mea. ibi ergo dolores sicut parturientis. dolor est ut parturias, dolor est ut enutrias quem in principio debes habere perfectum.
For so the magus adored him, not cooking the lamb in its mother’s milk, but venerating him as eternal God. Finally, to find him he looked at the sky; he did not seek on earth the one whom the star shining from heaven pointed out. Therefore Mary did not labour with him, but bore him, because she knew that both Lord and Saviour was to be born of her, as she herself testifies, saying: “My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour.” There, then, are pains as of a woman in labour. It is pain to labour, pain to nourish him whom you ought to have perfect from the beginning.
Matt 2:2 (allusion, high confidence) · Matt 2:11 (allusion, high confidence) · Luke 1:46 (quotation, high confidence) · Luke 1:47 (quotation, high confidence)
Notes and citation
Summary: The magi adored Christ as God; Mary bore him without labour pains, rejoicing in God her Saviour.
- Matt 2:2, 11; Luke 1:46–47. That Mary bore Christ without labour is Ambrose’s view; translated as written.
Topics: Christology, Mary, mother of Jesus
Cite (SBL): Ambrose, Expl. Ps. 47.11.2 (CSEL 64:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-11-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 12
47.12.1CSEL 64:354
Ideoque plerique grauiter conteruntur, sicut uersiculus significat qui secutus est: in spiritu uehementi conteres naues Tharsis. nam dum ad perfectionem fidei desiderant dei famuli peruenire, commacerant corpus suum castigando seuerius et redigendo in ministerium seruitutis, ne reprobentur qui fuerant iam probati.
And therefore many are grievously crushed, as the verse that follows signifies: “With a vehement wind you will break the ships of Tarshish.” For while the servants of God desire to reach the perfection of faith, they wear down their body, chastising it severely and bringing it into the service of slavery, lest they be rejected who had already been approved.
Ps 48:7 (47:8 LXX) (quotation, high confidence) · 1 Cor 9:27 (allusion, high confidence)
Notes and citation
Summary: The breaking of the ships of Tarshish signifies the servants of God disciplining their bodies.
- Ps 48:7 (LXX 47:8); 1 Cor 9:27.
Notes on the original text
- Digital text corrected (word split in the digital text): in s piritu → in spiritu; Thar sis → Tharsis.
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 47.12.1 (CSEL 64:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-12-1
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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.
47.12.2CSEL 64:354
hoc autem faciunt in spiritu sancto ualido atque uehementi. est enim spiritus consilii atque uirtutis, ut nimia abstinentia dissoluant corpus suum, quo omnes eius euacuent uoluptates, ut dicatur illis: conualescite, manus remissae et genua dissoluta.
And this they do in the strong and vehement Holy Spirit. For he is the spirit of counsel and power, so that by great abstinence they dissolve their body, by which they empty all its pleasures, so that it may be said to them: “Be strong, you weakened hands and loosened knees.”
Isa 11:2 (allusion, high confidence) · Isa 35:3 (quotation, high confidence) · Heb 12:12 (allusion, medium confidence)
Notes and citation
Summary: By the Spirit’s strength they dissolve their bodies through abstinence, and are told to be strong.
- Isa 11:2; Isa 35:3 (Heb 12:12).
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 47.12.2 (CSEL 64:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-12-2
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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.
47.12.3CSEL 64:354–355
cum enim solutus quis fuerit ab ista compage terrena, tunc fortior ad uitam resurgit aeternam. mentior, nisi adstipulatur scriptura, quae dicit: dissolui et cum Christo esse multo melius — qui dissoluitur, incipit esse cum Christo — et alibi: tempus meae resolutionis instat. qui ergo meditatus fuerit se ipsum dissoluere per abstinentiam, diem passionis suae timere non poterit.
For when someone has been dissolved from this earthly frame, then he rises stronger to eternal life. I lie, unless Scripture supports me, which says: “To be dissolved and to be with Christ is much better” — he who is dissolved begins to be with Christ —, and elsewhere: “The time of my dissolution is at hand.” He, then, who has practised dissolving himself through abstinence cannot fear the day of his passion.
Phil 1:23 (quotation, high confidence) · 2 Tim 4:6 (quotation, high confidence)
Notes and citation
Summary: Whoever practises dissolving himself by abstinence will not fear death, which is to be with Christ.
- Phil 1:23; 2 Tim 4:6.
Notes on the original text
- Digital text corrected (stray line number in the digital text): cum 30 Christo → cum Christo.
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 47.12.3 (CSEL 64:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-12-3
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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 47, chapter 13
47.13.1CSEL 64:355
Et bene ait spiritum uehementem, naues dicturus. naues autem de corporibus dixit, quae uago diuersarum passionum fluctu mouentur et cito merguntur, nisi habeant gubernatorem. unde et alibi ait: qui descendunt in mare in nauibus.
And rightly he said “a vehement wind”, when he was going to say “ships”. He spoke of ships for bodies, which are moved by the wandering wave of different passions and quickly sink unless they have a helmsman. Hence he says elsewhere: “Those who go down to the sea in ships.”
Ps 48:7 (47:8 LXX) (allusion, high confidence) · Ps 107:23 (106:23 LXX) (quotation, high confidence)
Notes and citation
Summary: The ships are bodies, tossed by passions and sinking without a helmsman.
- Ps 107:23 (LXX 106:23).
Notes on the original text
- Digital text corrected (word space lost in the digital text): ait:qui → ait: qui.
Cite (SBL): Ambrose, Expl. Ps. 47.13.1 (CSEL 64:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-13-1
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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.
47.13.2CSEL 64:355
bene autem nauigant, qui in nauibus Christi crucem sicut arborem praeferunt atque inde explorant flabra uentorum, ut corpora sua dirigant ad sancti spiritus gratiam, in ligno domini tuti atque securi, nec permittunt naues suas uago fluctu errare per maria, sed ad portum salutis et ad consummationem gratiae cursus sui directione contendunt, ut fida statione potiantur, quo dissolutae cursus suos possint in resurrectione reparare, ubi naufragium timere non possint.
But they sail well who carry the cross of Christ on their ships like a mast and from it observe the blasts of the winds, so as to direct their bodies to the grace of the Holy Spirit, safe and secure on the wood of the Lord; and they do not let their ships wander over the seas on the wandering wave, but strive by the direction of their course to the harbour of salvation and the consummation of grace, so as to reach a faithful anchorage, where, dissolved, they can restore their course in the resurrection, where they cannot fear shipwreck.
Notes and citation
Summary: They sail well who carry Christ’s cross as their mast and steer by the Spirit to the harbour of salvation.
Cite (SBL): Ambrose, Expl. Ps. 47.13.2 (CSEL 64:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-13-2
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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.
Explanation 47, chapter 14
47.14.1CSEL 64:355
Et nos igitur circumspectemus hanc gratiam, speculatores eius simus, exploremus eam, ut fiant corpora nostra naues Tharsis. tunc enim caro ad seruitutem redigitur, cum ad dei intendimus gratiam, ut id quod amarum ad tempus sit, sicut est ieiunium, non quod dulce et uoluptarium sequamur. Tharsis ergo est speculatorium gratiae, intellegibilis ciuitas, ut Sion superior. ad eam festinabat Ionas. de ea dixit scriptura, quia sociatus est Iosaphat Oziae regi et sic placuit, ut facerent et irent ad eum naues in Tharsis.
Let us too, then, look about for this grace, let us be its watchmen, let us explore it, so that our bodies may become ships of Tarshish. For then the flesh is brought into servitude, when we attend to the grace of God, so that we follow what is bitter for a time, as fasting is, not what is sweet and pleasurable. Tarshish, then, is the watch-tower of grace, a spiritual city, like the higher Sion. To it Jonah was hastening. Of it Scripture said that Jehoshaphat joined with King Ahaziah and it pleased them to make ships to go to Tarshish.
Ps 48:7 (47:8 LXX) (allusion, high confidence) · Jonah 1:3 (allusion, high confidence) · 2 Chr 20:35 (allusion, high confidence) · 2 Chr 20:36 (allusion, high confidence)
Notes and citation
Summary: Our bodies become ships of Tarshish when we choose the bitterness of fasting; Tarshish is the watch-tower of grace.
- Jonah 1:3; 2 Chr 20:35–36. The text has “Oziae” (Uzziah) for Ahaziah.
Notes on the original text
- Digital text corrected (word space lost and OCR slips in the digital text; word space lost in the digital text): gratiamut → gratiam, ut; sitsicut est ieluniurn, → sit, sicut est ieiunium,.
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 47.14.1 (CSEL 64:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-14-1
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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.
47.14.2CSEL 64:355–356
sed quia impio se coniunxit, ideo missus est ad eum propheta, qui diceret ei: destruxit dominus opus tuum et contritae sunt naues tuae et non potuerunt ire in Tharsis. quo significatur, quod praeuaricantium mandatum dei corpora ad consummationem gratiae peruenire non possint. ad Salomonem autem, utpote sapientem et pacificum uirum, naues de Tharsis cum auro et argento et dentibus eburneis sine ulla
But because he joined himself to an ungodly man, a prophet was sent to him to say: “The Lord has destroyed your work, and your ships have been broken and could not go to Tarshish.” By this it is signified that the bodies of those who transgress the command of God cannot reach the consummation of grace. But to Solomon, as a wise and peaceable man, ships came from Tarshish with gold and silver and ivory without any
2 Chr 20:37 (quotation, high confidence) · 1 Kgs 10:22 (allusion, high confidence)
Notes and citation
Summary: Jehoshaphat’s ships, joined to the ungodly, were broken; to wise Solomon ships came from Tarshish.
- 2 Chr 20:37; 1 Kgs 10:22. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip): e?t → est.
Cite (SBL): Ambrose, Expl. Ps. 47.14.2 (CSEL 64:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-14-2
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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.
47.14.3CSEL 64:356
offensione ueniebant et eo ipse mittebat. habebat enim cum rege Hiram sacrae negotiationis spiritale commercium et mutuae gratiae concertantis affectum. has ergo naues hi, qui regali in se auctoritate potiuntur ad cohercendam ferociam corporalem, uidentes ex corruptibilibus incorruptas, ex maculosis summa gratiae luce fulgentes, ex dissolutis atque detritis esse renouatas, uiuere ex mortuis, ex sepultis resurgere celebri sermone commemorant.
mishap, and he himself sent there. For he had with King Hiram a spiritual traffic of sacred trade and an affection of mutual grace in rivalry. These ships, then, those who possess a royal authority in themselves to restrain bodily fierceness, seeing them made incorrupt from corruptible, shining with the highest light of grace from stained, renewed from dissolved and worn out, living from dead, rising from buried, commemorate in famous speech.
1 Kgs 10:22 (allusion, high confidence) · 1 Kgs 9:27 (allusion, high confidence) · 1 Cor 15:42 (allusion, medium confidence)
Notes and citation
Summary: Those who rule their bodies see their “ships” renewed from corruption to the light of grace and resurrection.
- 1 Kgs 9:26–27; 10:22.
Cite (SBL): Ambrose, Expl. Ps. 47.14.3 (CSEL 64:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-14-3
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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 47, chapter 15
47.15.1CSEL 64:356
Sicut audiuimus, ita et uidimus in ciuitate domini uirtutum, in ciuitate dei nostri; deus fundauit eam in aeternum. audiuimus extra ciuitatem, uidimus in ciuitate, cui deus est lumen aeternum, fulget dies sine sole mundano, luna non quaeritur; fundamentum eius non temporale, sed aeternum est.
“As we have heard, so have we seen in the city of the Lord of powers, in the city of our God; God has founded it for ever.” We heard outside the city, we saw in the city, for which God is eternal light; the day shines without the sun of this world, the moon is not sought; its foundation is not temporal but eternal.
Ps 48:8 (47:9 LXX) (quotation, high confidence) · Rev 21:23 (allusion, high confidence) · Isa 60:19 (allusion, medium confidence)
Notes and citation
Summary: What was heard outside is seen in the city of God, whose light is God himself and whose foundation is eternal.
- Ps 48:8 (LXX 47:9); Rev 21:23.
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): S icut → Sicut; f undauit → fundauit; mundan?;, → mundano,.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 47.15.1 (CSEL 64:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-15-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 16
47.16.1CSEL 64:356
Suscepimus, inquit, deus, misericordiam tuam in medio templi tui. si ad filium dei dicitur, templum ita intellegimus, secundum quod ipse de corpore suo dixit: soluite templum hoc, et in triduo resuscitabo illud. uere templum dei corpus est Christi, in quo est nostrorum purificatio peccatorum. uere templum dei caro illa, in qua nullum
“We have received, O God,” he says, “your mercy in the midst of your temple.” If it is said to the Son of God, we understand the temple according to what he himself said of his body: “Destroy this temple, and in three days I will raise it up.” Truly the temple of God is the body of Christ, in which is the purification of our sins. Truly the temple of God is that flesh, in which no
Ps 48:9 (47:10 LXX) (quotation, high confidence) · John 2:19 (quotation, high confidence) · John 2:21 (allusion, high confidence)
Notes and citation
Summary: The temple in which we received God’s mercy is the body of Christ.
- Ps 48:9 (LXX 47:10); John 2:19. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip and word splits in the digital text; OCR slips and word splits in the digital text; word splits in the digital text): t u ami n medio t em p lit u i → tuam in medio templi tui; ss o 1uite → soluite; i 11 u d → illud.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 47.16.1 (CSEL 64:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-16-1
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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.
47.16.2CSEL 64:356–357
peccati potuit esse contagium, sed ipsa pro delicto mundi totius fuit sacrificium. uere templum dei caro illa, in qua dei imago fulgebat, corporaliter plenitudo diuinitatis habitabat, quoniam ipse Christus est plenitudo. ergo ad ipsum dicitur: suscepimus, deus, misericordiam tuam in medio templi tui. quod quid est, nisi quod ait: medius uestrum stat quem uos nescitis, hoc est: in medio uestri est et non uidetur? si autem ad patrem refertur, quid est in medio templi tui, nisi quia deus erat in Christo mundum reconcilians sibi?
contagion of sin could be, but which itself was the sacrifice for the offence of the whole world. Truly the temple of God is that flesh, in which the image of God shone and the fullness of the Godhead dwelt bodily, since Christ himself is the fullness. So it is said to him: “We have received, O God, your mercy in the midst of your temple.” What does this mean, unless what he says: “There stands in the midst of you one whom you do not know”, that is: he is in your midst and is not seen? But if it is referred to the Father, what is “in the midst of your temple”, unless that God was in Christ reconciling the world to himself?
Col 2:9 (allusion, high confidence) · Ps 48:9 (47:10 LXX) (quotation, high confidence) · John 1:26 (quotation, high confidence) · 2 Cor 5:19 (quotation, high confidence)
Notes and citation
Summary: Christ’s sinless flesh, in which the Godhead dwelt, is the temple; or God was in Christ reconciling the world.
- Col 2:9; John 1:26; 2 Cor 5:19.
Notes on the original text
- Digital text corrected (word splits in the digital text): templi t u i. → templi tui..
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Expl. Ps. 47.16.2 (CSEL 64:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-16-2
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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.
Explanation 47, chapter 17
47.17.1CSEL 64:357
In illo ergo templo suscepimus, inquit, misericordiam tuam, hoc est uerbum quod caro factum est et habitauit in nobis. sicut enim redemptio Christus, ita et misericordia. quae autem maior misericordia quam quod pro nostris flagitiis se praebuit immolandum, ut sanguine suo mundum lauaret, cuius peccatum nullo alio modo potuisset aboleri? etenim si de sanctis uiris apostolus dixit: templum dei uos estis et spiritus sanctus habitat in uobis, quanto magis carnem domini Iesu templum dei dixerim, qui semper plenus spiritu sancto legitur et ipse testificatur dicens: sentio de me uirtutem exisse, quae uirtus omnium uulnera acerba sanabat!
In that temple, then, he says, we have received your mercy, that is, the Word which became flesh and dwelt among us. For as Christ is redemption, so too he is mercy. And what greater mercy than that he offered himself to be sacrificed for our crimes, to wash the world with his blood, whose sin could have been abolished in no other way? For if the apostle said of holy men: “You are the temple of God, and the Holy Spirit dwells in you”, how much more should I call the flesh of the Lord Jesus the temple of God, who is always read to be full of the Holy Spirit and himself testifies, saying: “I perceive that power has gone out from me”, the power which healed the bitter wounds of all!
John 1:14 (quotation, high confidence) · 1 Cor 1:30 (allusion, medium confidence) · 1 Cor 3:16 (quotation, high confidence) · Luke 4:1 (allusion, high confidence) · Luke 8:46 (quotation, high confidence)
Notes and citation
Summary: The mercy received in the temple is the Word made flesh, who offered himself; his flesh, full of the Spirit, is God’s temple.
- John 1:14; 1 Cor 3:16; Luke 4:1; 8:46.
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Expl. Ps. 47.17.1 (CSEL 64:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-17-1
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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.
47.17.2CSEL 64:357
potest et illud intellegi, quod dixit suscepisse se cum populo misericordiam dei in medio templi eius, quoniam ipse ecclesiam suam fundauit et propagauit In aeternum, quoniam uere ipse cum filio suo unigenito hanc gratiam plebi suae contulit, quem aedificatorem etiam demonstrauit dicens: hic aedificabit mihi ciuitatem, quae diffusa toto orbe terrarum fecit, ut tota terra plena laudis eius esset et nominis. sicut enim scriptum est:
That too can be understood: that he said he had received with the people the mercy of God in the midst of his temple, since he himself founded his church and spread it for ever, since truly he himself with his only-begotten Son bestowed this grace on his people, whom he also showed to be the builder, saying: “He will build me a city”, which, spread over the whole world, brought it about that the whole earth was full of his praise and name. For as it is written:
Isa 45:13 (quotation, high confidence) · Matt 16:18 (allusion, medium confidence)
Notes and citation
Summary: God with his Son founded the church, the city the Son builds, which fills the earth with his praise.
- Isa 45:13. The sentence continues in the next section.
Topics: The church
Cite (SBL): Ambrose, Expl. Ps. 47.17.2 (CSEL 64:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-17-2
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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.
47.17.3CSEL 64:357
laudis eius plena est terra, ita scriptum est: datum est ei nomen super omne nomen, ut in nomine Iesu omne genu curuet caelestium et terrestrium et infernorum et omnis lingua confiteatur, quod dominus Iesus in gloria est dei patris.
“The earth is full of his praise”, so it is written: “A name was given him above every name, that in the name of Jesus every knee should bow, of things in heaven and on earth and under the earth, and every tongue confess that the Lord Jesus is in the glory of God the Father.”
Hab 3:3 (quotation, high confidence) · Phil 2:9 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Phil 2:11 (quotation, high confidence)
Notes and citation
Summary: The earth is full of God’s praise, and every knee bows at the name of Jesus.
- Hab 3:3; Phil 2:9–11.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 47.17.3 (CSEL 64:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-17-3
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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 47, chapter 18
47.18.1CSEL 64:357–358
Unde proprie dixit propheta: secundum nomen tuum, deus, ita et laus tua in fines terrae; iustitia tua plena est dextera tua. non mirum est, si plenus est iustitiae dei qui est dextera dei. idem autem est uirtus dei et iustitia dei, ut et secundum id, quod iustitiae dei plenus est, eam iustitiae plenitudinem in eo esse, quam pater habet, noueris et secundum id, quod uirtus et iustitia dei patris et sapientia legitur, nihil in eo diuinae maiestatis intellegas esse diuisum, sed omnia accepisse a patre filium et omnis gloriae paternae filium splendorem esse cognoscas et eius characterem substantiae, qui ita expressit patrem, ut in eo totus sit pater, sicut in patre totus est filius.
Hence the prophet properly said: “According to your name, O God, so too is your praise to the ends of the earth; your right hand is full of righteousness.” It is no wonder if he is full of the righteousness of God who is the right hand of God. And the power of God and the righteousness of God are the same, so that, according as he is full of the righteousness of God, you may know that the fullness of righteousness is in him which the Father has, and, according as he is read to be the power and righteousness and wisdom of God the Father, you may understand that nothing of the divine majesty in him is divided, but know that the Son received all things from the Father and is the brightness of all the Father’s glory and the stamp of his substance, who so expressed the Father that the whole Father is in him, as the whole Son is in the Father.
Ps 48:10 (47:11 LXX) (quotation, high confidence) · 1 Cor 1:24 (allusion, high confidence) · 1 Cor 1:30 (allusion, high confidence) · Heb 1:3 (allusion, high confidence) · John 14:10 (allusion, high confidence)
Notes and citation
Summary: Christ, the right hand of God, is full of the Father’s righteousness and power; nothing of the divine majesty is divided between them.
- Ps 48:10 (LXX 47:11); 1 Cor 1:24, 30; Heb 1:3; John 14:10.
Notes on the original text
- Digital text corrected (OCR slip; stray letter and word splits in the digital text): dextera a t u a → dextera tua; plenus esi → plenus est.
Topics: Trinity, Christology
Cite (SBL): Ambrose, Expl. Ps. 47.18.1 (CSEL 64:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-18-1
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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.
Explanation 47, chapter 19
47.19.1CSEL 64:358
Et quia uidit in spiritu propheta laudes Christi terris in omnibus praedicandas, uelut epilogo quodam faciens suscepti sermonis excessum ad laetitiam nos et cultura nominis eius hortatur dicens: laetetur mons Sion, id est qui confidunt in domino, sicut ipse postea interpretatus est dicens:
And since the prophet saw in the Spirit that the praises of Christ were to be proclaimed in all lands, as though making, in a kind of epilogue, a digression from the discourse he had undertaken, he urges us to gladness and the worship of his name, saying: “Let Mount Sion be glad”, that is, those who trust in the Lord, as he himself afterwards interpreted it, saying:
Ps 48:11 (47:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Foreseeing Christ’s praise in all lands, the prophet urges gladness: “Let Mount Sion be glad.”
- Ps 48:11 (LXX 47:12). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): seimonis → sermonis; laetitiam ncs → laetitiam nos; S ion, → Sion,.
Cite (SBL): Ambrose, Expl. Ps. 47.19.1 (CSEL 64:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-19-1
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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.
47.19.2CSEL 64:358
qui confidunt in domino sicut mons Sion et cetera. ipse dominus Iesus, qui est mons et altitudo ecclesiae suae, quae Christum suum toto speculatur affectu, laetetur fide eius et deuotione quae complacuit deo, quoniam repudiata est infidelis. potest igitur et hoc pie intellegi, quoniam etiam superior omnibus ipse est mons, in quem ascendere iubetur qui fidem praedicat dicente scriptura: in montem excelsum ascende, qui euangelizas Sion.
“Those who trust in the Lord are like Mount Sion”, and the rest. The Lord Jesus himself, who is the mountain and height of his church, which watches for its Christ with all its affection, let it be glad in his faith and devotion, which has pleased God, since the faithless one has been rejected. This too can then be piously understood: that he himself, higher than all, is the mountain onto which he who preaches the faith is commanded to go up, Scripture saying: “Go up onto a high mountain, you who bring good news to Sion.”
Ps 125:1 (124:1 LXX) (quotation, high confidence) · Isa 40:9 (quotation, high confidence)
Notes and citation
Summary: Mount Sion is those who trust in the Lord, and Christ himself is the mountain on which the preacher stands.
- Ps 125:1 (LXX 124:1); Isa 40:9.
Cite (SBL): Ambrose, Expl. Ps. 47.19.2 (CSEL 64:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 20
47.20.1CSEL 64:358
Exultent, inquit, animae confitentes tibi. ipsae sunt filiae Iudaeae illius in qua notus est deus. nam ista Iudaea, quae in carne uel littera, non agnouit dominum; nam si agnouisset, etiam recepisset. sed non agnouit quem non recepit et iudicia eius refugit,
“Let the souls,” he says, “that confess you exult.” These are the daughters of that Judea in which God is known. For this Judea, which is in the flesh or the letter, did not acknowledge the Lord; for if it had acknowledged him, it would also have received him. But it did not acknowledge whom it did not receive, and it fled his judgments,
Ps 48:11 (47:12 LXX) (quotation, high confidence) · Ps 76:1 (75:2 LXX) (quotation, high confidence) · John 1:11 (allusion, medium confidence)
Notes and citation
Summary: The “daughters of Judah” are the souls that confess God; the Judea of the letter did not acknowledge him.
- Ps 48:11 (LXX 47:12) in the Old Latin form (“souls that confess you” for “daughters of Judah”; “Judah” = “confession”); Ps 76:1 (LXX 75:2). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip): ai.imae → animae.
Cite (SBL): Ambrose, Expl. Ps. 47.20.1 (CSEL 64:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-20-1
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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.
47.20.2CSEL 64:358–359
quibus eos non ex patre Abraham, sed ex diaboli semine manare memorabat, quoniam omne peccatum semen inimici est. confessionis autem filiae peccatum non faciunt, sed obumbrant, et ideo beati quorum tecta sunt peccata. meritoque exultabunt filiae confessionis propter iudicia domini, cum cognouerint iudicia eius et uias eius, quae in hoc saeculo inscrutabilia et inuestigabilia sunt hominibus; sed cum facie ad faciem spectare coeperint ueritatem, tunc quae nunc uidentur inscrutabilia comprehendent et eorum cognitione gaudebunt.
by which he declared that they came not from father Abraham but from the seed of the devil, since every sin is the seed of the enemy. But the daughters of confession do not commit sin, but cover it, and therefore blessed are those whose sins are covered. And rightly the daughters of confession will exult because of the judgments of the Lord, when they know his judgments and his ways, which in this world are unsearchable and inscrutable to men; but when they begin to behold the truth face to face, then they will comprehend what now seems unsearchable and rejoice in the knowledge of it.
John 8:39 (allusion, high confidence) · John 8:44 (allusion, high confidence) · Matt 13:38 (allusion, medium confidence) · Ps 32:1 (31:1 LXX) (quotation, high confidence) · Ps 48:11 (47:12 LXX) (allusion, high confidence) · Rom 11:33 (allusion, high confidence) · 1 Cor 13:12 (allusion, high confidence)
Notes and citation
Summary: The daughters of confession cover their sins and will rejoice to know God’s judgments face to face.
- John 8:39–44; Ps 32:1 (LXX 31:1); Rom 11:33; 1 Cor 13:12.
Notes on the original text
- Digital text corrected (OCR slip; stray period in the digital text): cmne → omne; peccata..meritoque → peccata. meritoque.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 47.20.2 (CSEL 64:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 21
47.21.1CSEL 64:359
Circumdate, inquit, Sion et complectimini eam; narrate in turribus eius. qui intellegunt Sion, circumdant eam et complectuntur suis sensibus, ut teneant et non dimittant eam, ne sibi speculatoria disciplina uirtutis possit auferri. ideoque illa in Canticis dicit: tenui eum et non dimittam eum, quae dei sapientiam requirebat et complectebatur iustitiam dei brachiis caritatis et quibusdam fidei et deuotionis lacertis; ipse est enim piae mentis amplexus.
“Go round Sion,” he says, “and embrace her; tell it in her towers.” Those who understand Sion go round her and embrace her with their minds, so as to hold her and not let her go, lest the watchful discipline of virtue be taken from them. And therefore she says in the Song: “I held him and will not let him go”, she who sought the wisdom of God and embraced the righteousness of God with the arms of love and with certain shoulders of faith and devotion; for he is the embrace of a devout mind.
Ps 48:12 (47:13 LXX) (quotation, high confidence) · Song 3:4 (quotation, high confidence)
Notes and citation
Summary: Those who understand Sion embrace her and hold fast, as the bride holds her beloved in the Song.
- Ps 48:12 (LXX 47:13); Song 3:4.
Notes on the original text
- Digital text corrected (word split in the digital text): e am → eam.
Cite (SBL): Ambrose, Expl. Ps. 47.21.1 (CSEL 64:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-21-1
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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.
47.21.2CSEL 64:359
comprehendamus ergo et nos, quantum possumus, interna mysteria ueritatis et scribamus ea atque affigamus ea sensibus nostris uirtutemque caelestis oraculi, quam ut assequeretur Moyses ille peritus in omni sapientia Aegyptiorum in montem ascendit atque in nubem intrauit, ut operta et occulta cognosceret, adhaerente sibi socio Iesu, quia nemo sine uero Iesu potest incerta sapientiae et occulta comprehendere. et ideo in specie Iesu Naue ueri saluatoris ei significabatur adspiratura praesentia, per quem fierent omnes docibiles dei, qui legem aperiret, euangelium reuelaret.
Let us too, then, grasp as far as we can the inner mysteries of truth, and write them and fix them in our minds, and the power of the heavenly oracle, to attain which Moses, skilled in all the wisdom of the Egyptians, went up the mountain and entered the cloud, so as to know covered and hidden things, with Jesus clinging to him as companion, because no one can grasp the uncertain and hidden things of wisdom without the true Jesus. And therefore in the figure of Jesus son of Nave the coming presence of the true Saviour was signified to him, through whom all would be taught by God, who would open the law and reveal the gospel.
Acts 7:22 (quotation, high confidence) · Exod 24:13 (allusion, high confidence) · Exod 24:18 (allusion, high confidence) · John 6:45 (allusion, high confidence) · Luke 24:45 (allusion, medium confidence)
Notes and citation
Summary: Moses, with Joshua beside him, entered the cloud to learn hidden things, for no one grasps them without the true Jesus.
- Acts 7:22; Exod 24:13–18; John 6:45.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 47.21.2 (CSEL 64:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-21-2
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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.
Explanation 47, chapter 22
47.22.1CSEL 64:359
Ergo qui Sion circumdederint prudentia sua et complexi fuerint intellectu, ascendentes super turres eius narrant desuper ei, qui non potuerit ascendere in turres eius, quid agendum uel quid cauendum sit. murata est enim ciuitas dei ideoque alibi dicit dominus: ecce ego, Hierusalem, pinxi muros tuos; distincta est turribus, de quibus insidiator possit, si appropinquare coeperit; deprehendi.
So those who have gone round Sion with their prudence and embraced her with their understanding, going up on her towers, tell from above to him who could not go up her towers what is to be done or what avoided. For the city of God is walled, and therefore the Lord says elsewhere: “See, Jerusalem, I have painted your walls”; it is marked out with towers, from which the plotter can be detected if he begins to approach.
Ps 48:12 (47:13 LXX) (allusion, high confidence) · Isa 49:16 (quotation, high confidence)
Notes and citation
Summary: Those who understand Sion tell from her towers what to do and avoid; the walled city of God watches for the enemy.
- Isa 49:16.
Notes on the original text
- Digital text corrected (word space lost in the digital text): Hierusalempinxi → Hierusalem, pinxi.
Cite (SBL): Ambrose, Expl. Ps. 47.22.1 (CSEL 64:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-22-1
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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.
47.22.2CSEL 64:359–360
habet ille exercitus suos quibus animas dei obsidere consueuit, admouere machinas, ut possit turres expugnare munitas. sed uos, inquit, praedicate de turribus; est enim in turribus Hierusalem abundantia. praedicate iustitiam, monete custodiam; sapientia enim in exitu canitur et in murorum altissimis praedicatur, et alibi iterum dicit: in
He has his armies, with which he is accustomed to besiege the souls of God, to bring up siege engines so as to storm the fortified towers. But you, he says, preach from the towers; for in the towers of Jerusalem there is abundance. Preach righteousness, warn to keep watch; for wisdom is sung at the going out and preached on the highest walls; and elsewhere again he says: “On
Ps 122:7 (121:7 LXX) (allusion, high confidence) · Prov 1:20 (allusion, high confidence) · Prov 1:21 (allusion, high confidence)
Notes and citation
Summary: Against the devil’s siege, the watchmen must preach from the towers.
- Ps 122:7 (LXX 121:7); Prov 1:20–21. The quotation continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 47.22.2 (CSEL 64:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
47.22.3CSEL 64:360
muris tuis constitui custodes diebus ac noctibus, in finem non tacebunt. narrate ergo sine intermissione, sine fine. aduersarius uigilat, circuit et rabie ferina quaerit quos inuenerit deuorare. ideo semper canendus est dominus, qui dentes leonum conterat et ora confringat, ut nobis nocere non possint.
your walls I have set watchmen day and night; to the end they will not be silent.” Tell it, then, without ceasing, without end. The adversary keeps watch, goes about and with savage rage seeks whom he may find to devour. Therefore the Lord is always to be sung, who crushes the teeth of lions and breaks their mouths, so that they cannot harm us.
Isa 62:6 (quotation, high confidence) · 1 Pet 5:8 (allusion, high confidence) · Ps 58:6 (57:7 LXX) (allusion, high confidence)
Notes and citation
Summary: The watchmen must never be silent, for the adversary prowls; the Lord crushes the lions’ teeth.
- Isa 62:6; 1 Pet 5:8; Ps 58:6 (LXX 57:7).
Cite (SBL): Ambrose, Expl. Ps. 47.22.3 (CSEL 64:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-22-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 23
47.23.1CSEL 64:360
Ponite, inquit, corda uestra in uirtute eius, id est ut uirtutem eius intellegatis, et distribuite gradus eius, ut enarretis in progeniem alteram, quoniam hic est deus noster in aeternum et in saeculum saeculi. ipse reget nos in saecula. βάρεις dicit Graecus, hoc est excelsas et turritas domos.
“Set,” he says, “your hearts on his power”, that is, so that you understand his power, “and distribute her steps, so that you may tell it to another generation, for this is our God for ever and for ages of ages. He will rule us for ever.” The Greek says bareis, that is, lofty and towered houses.
Ps 48:13 (47:14 LXX) (quotation, high confidence) · Ps 48:14 (47:15 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm bids us understand God’s power and distribute the “steps” (Greek: towered houses) of his city.
- Ps 48:13–14 (LXX 47:14–15); βάρεις in the LXX.
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): e t distribuite → et distribuite; ui enarretis → ut enarretis.
Cite (SBL): Ambrose, Expl. Ps. 47.23.1 (CSEL 64:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-23-1
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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.
47.23.2CSEL 64:360
unde propheta, cum de ciuitate dei et inhabitantibus eam loqueretur, distribuite, inquit, gradus eius, hoc est mansiones eius altas atque sublimes in caelestibus, quo docet ordinem seruandum esse meritorum; unusquisque enim in suo ordine. unde et dominus ire et praeparare se dicit discipulis mansiones, ut pro suorum ratione meritorum digna unusquisque habitacula consequatur, in quibus requiem illam carpat aeternam.
Hence the prophet, speaking of the city of God and those who dwell in it, says: “Distribute her steps”, that is, her high and lofty dwellings in heaven, by which he teaches that the order of merits is to be kept; for each in his own order. Hence the Lord too says that he goes to prepare dwellings for his disciples, so that each may obtain worthy dwellings according to the measure of his merits, in which to enjoy that eternal rest.
1 Cor 15:23 (quotation, high confidence) · John 14:2 (allusion, high confidence)
Notes and citation
Summary: The “steps” are the many dwellings of heaven, assigned by order of merit.
- 1 Cor 15:23; John 14:2.
Notes on the original text
- Digital text corrected (OCR slip): hcc est → hoc est; praeparare ce → praeparare se.
Topics: Eschatology, Heaven and eternal reward, Good works and merit
Cite (SBL): Ambrose, Expl. Ps. 47.23.2 (CSEL 64:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-23-2
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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 47, chapter 24
47.24.1CSEL 64:360–361
Sunt etiam sublimia et alta praecepta, in quibus sunt occulta pietatis mysteria et theoremata sermonum caelestium. haec, inquit, distribuite et pro captu uniuscuiusque diuidite, quantum possit unusquisque ingenio proprio comprehendere. neque enim omnibus Paulus eadem disputabat. aliis nihil praedicabat nisi Christum Iesum et hunc crucifixum, non in persuasione sapientiae uerbi, sed in ostensione spiritus atque uirtutis; inter perfectos autem sapientiam loquebatur, quia non capiebat uniuersus populus percipere sapientiam in mysterio quae abscondita est.
There are also lofty and high precepts, in which are the hidden mysteries of piety and the theorems of the heavenly sayings. These, he says, distribute, and divide according to each one’s capacity, as much as each can grasp by his own mind. For Paul did not discuss the same things with everyone. To some he preached nothing but Christ Jesus and him crucified, not in the persuasion of wisdom of word but in demonstration of the Spirit and of power; but among the perfect he spoke wisdom, because the whole people could not take in the wisdom hidden in mystery.
1 Cor 2:2 (quotation, high confidence) · 1 Cor 2:4 (quotation, high confidence) · 1 Cor 2:6 (quotation, high confidence) · 1 Cor 2:7 (quotation, high confidence)
Notes and citation
Summary: The lofty precepts are to be divided according to each one’s capacity, as Paul taught Christ crucified to some and wisdom to the perfect.
- 1 Cor 2:2, 4, 6–7.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 47.24.1 (CSEL 64:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 47, chapter 25
47.25.1CSEL 64:361
Ideo eam Christus abscondit, ut eam stulti non intellegant, prudentes studiosius quaerant et enarrent in progeniem alteram, quae spiritus foret uirtute perfectior, quoniam generatio superior infirmitate fidei perfectae sapientiae cognoscere sacramenta non potuit et ideo signum quaerebat, ueritatem repudiabat, cum utique non ueritas signi, sed signum ueritatis sit.
Therefore Christ hid it, so that fools might not understand it, the prudent might seek it more zealously and tell it to another generation, which would be more perfect by the power of the Spirit; since the former generation, through weakness of faith, could not know the mysteries of perfect wisdom, and therefore sought a sign and rejected the truth, though surely truth is not of the sign, but the sign is of the truth.
Matt 11:25 (allusion, medium confidence) · Ps 48:13 (47:14 LXX) (allusion, high confidence) · 1 Cor 1:22 (allusion, high confidence)
Notes and citation
Summary: Christ hid wisdom so that the prudent would seek it; the earlier generation, weak in faith, sought signs and rejected the truth.
Cite (SBL): Ambrose, Expl. Ps. 47.25.1 (CSEL 64:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
47.25.2CSEL 64:361
unde respondit ei dominus: generatio nequam et adultera signum quaerit, et signum non dabitur ei nisi Ionae prophetae. ad arguendam itaque perfidiam Iudaeorum Ionae exemplum accersitur, eo quod Nineuitae signo crediderunt et praedicationem Ionae, qui fuerat in utero ceti, sequendam putarunt, Iudaei autem nec post resurrectionem domini Iesu crediderunt, qui de corde terrae post triduum resurrexit et uiuit ac regnat per omnia saecula. amen.
Hence the Lord answered it: “An evil and adulterous generation seeks a sign, and no sign will be given it except the sign of the prophet Jonah.” To refute the faithlessness of the Jews, then, the example of Jonah is brought in, because the Ninevites believed the sign and thought the preaching of Jonah, who had been in the belly of the whale, should be followed, but the Jews did not believe even after the resurrection of the Lord Jesus, who rose from the heart of the earth after three days and lives and reigns for all ages. Amen.
Matt 12:39 (quotation, high confidence) · Matt 12:40 (allusion, high confidence) · Matt 12:41 (allusion, high confidence) · Jonah 3:5 (allusion, high confidence)
Notes and citation
Summary: The Ninevites believed Jonah’s sign, but the Jews did not believe even after the resurrection of Christ.
- Matt 12:39–41. The polemic is Ambrose’s; translated as written.
Notes on the original text
- Digital text corrected (word space lost and OCR slip in the digital text): nisilonae → nisi Ionae.
Cite (SBL): Ambrose, Expl. Ps. 47.25.2 (CSEL 64:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/47-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/47-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 48, chapter 1
48.1.1CSEL 64:361–362
Audite haec, omnes gentes, auribus percipite, omnes qui habitatis orbem terrae, in principio ipso uocem domini salutaris agnoscimus gentes uocantis ad ecclesiam, ut errori renuntient, ueritatem sequantur et pii cultus munus agnoscant. sed quia serpentis uenenis infecta erant corda successionis humanae et peccatis obnoxia conscientia, dum desperat ueniam, se reuocare non poterat, remedium pollicetur, indulgentiam sponte pietatis suae largitate promittit, ut reus non timeat, bene conscius gratuletur, quod bono domino exhibeat ministerium seruitutis, qui nouerit peccata donare, honorare uirtutes.
“Hear these things, all nations; give ear, all you who inhabit the world.” In the very beginning we recognize the voice of the saving Lord calling the nations to the church, so that they may renounce error, follow the truth and recognize the gift of pious worship. But because the hearts of human descendants were infected with the serpent’s poison and the conscience, liable to sins, could not call itself back while it despaired of pardon, he promises a remedy and of his own accord, by the generosity of his kindness, promises indulgence, so that the guilty may not fear, and the one with a good conscience may rejoice that he renders the service of slavery to a good Lord, who knows how to forgive sins and honour virtues.
Ps 49:1 (48:2 LXX) (quotation, high confidence) · Gen 3:15 (echo, low confidence)
Notes and citation
Summary: Psalm 48 (Protestant 49) opens with the Saviour calling the nations to the church and promising pardon.
- Psalm 48 in Ambrose’s (LXX/Vulgate) numbering is Psalm 49 in the Protestant numbering; Scripture tags give the Protestant number with the LXX number as alternative. Ps 49:1 (LXX 48:2).
Notes on the original text
- Digital text corrected (OCR slip; stray hyphen in the digital text): onines → omnes; sed -quia → sed quia.
Cite (SBL): Ambrose, Expl. Ps. 48.1.1 (CSEL 64:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/48-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/48-1-1
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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.
48.1.2CSEL 64:362
denique eadem serie uocationis etiam in euangelio nos dominus adhortatur dicens: uenite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite a me, quia mitis sum et humilis corde. deinde iugum suum suaue et onus leue esse commemorat, quoniam qui desperauerit medicinam sanus esse non poterit. et ideo omnibus grata est mansuetudo, quae uulnera interiorum curat animorum.
Finally, in the same pattern of calling the Lord also exhorts us in the gospel, saying: “Come to me, all you who labour and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble of heart.” Then he recalls that his yoke is sweet and his burden light, since he who despairs of medicine cannot be healed. And therefore gentleness is welcome to all, which heals the wounds of inner souls.
Matt 11:28 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Matt 11:30 (allusion, high confidence)
Notes and citation
Summary: The same call sounds in Christ’s invitation, “Come to me, all you who labour.”
- Matt 11:28–30.
Notes on the original text
- Digital text corrected (stray mark and word splits in the digital text; stray period in the digital text; word space lost in the digital text): dicens:? u eni t e → dicens: uenite; et. ideo → et ideo; mansuetudo.quae → mansuetudo, quae.
Cite (SBL): Ambrose, Expl. Ps. 48.1.2 (CSEL 64:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/48-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/48-1-2
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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 48, chapter 2
48.2.1CSEL 64:362
Uenturus igitur ad aegrotos, uenturus ut medicus, qui grauia ulcera nostra curaret, medicamenta proponit, ut audiant homines et ad remedium salutis fida sedulitate concurrant. sic illa in euangelio meruit sanitatem, quae profluuio per duodecim annos sanguinis laborabat. audiuit medicum uenisse, festinauit contingere dicens: si tetigero fimbriam eius, salua ero.
So, about to come to the sick, about to come as a physician to heal our grave ulcers, he sets out medicines, so that men may hear and run together with faithful diligence to the remedy of salvation. So that woman in the gospel who for twelve years suffered from a flow of blood was found worthy of health. She heard that the physician had come and hastened to touch him, saying: “If I touch the fringe of his garment, I shall be well.”
Matt 9:12 (allusion, medium confidence) · Matt 9:20 (allusion, high confidence) · Matt 9:21 (quotation, high confidence)
Notes and citation
Summary: The coming physician sets out his medicines, as the woman with the flow of blood found when she touched him.
- Matt 9:20–21.
Notes on the original text
- Digital text corrected (OCR slip): uenturu- ut → uenturus ut.
Cite (SBL): Ambrose, Expl. Ps. 48.2.1 (CSEL 64:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/48-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/48-2-1
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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.
48.2.2CSEL 64:362
intra se hoc dixit et Christus audiuit, et tetigit fimbriam et uirtus de saluatore processit quae curauit aegram, firmauit inualidam, profluuium statuit, pietatem probauit. similiter ergo et hic omnes gentes uocat ad sapientiae fontem atque prudentiae, redemptionem omnibus pollicetur, ut nemo trepidet, nemo desperet, ubi nullus excipitur, sed omnis anima inuitatur ad gratiam, ut sine pretio redimatur a crimine et fructum uitae adipiscatur aeternae.
She said this within herself, and Christ heard; she touched the fringe, and power went out from the Saviour, which healed the sick woman, strengthened the weak, stopped the flow, proved her piety. So likewise here too he calls all nations to the fountain of wisdom and prudence; he promises redemption to all, so that no one may tremble, no one despair, where no one is excepted, but every soul is invited to grace, to be redeemed from crime without price and to obtain the fruit of eternal life.
Luke 8:46 (allusion, high confidence) · Isa 55:1 (allusion, medium confidence) · Ps 49:1 (48:2 LXX) (allusion, high confidence)
Notes and citation
Summary: As Christ healed the woman who touched him, so he invites every soul to be redeemed freely.
- Luke 8:46; Isa 55:1.
Cite (SBL): Ambrose, Expl. Ps. 48.2.2 (CSEL 64:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/48-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/48-2-2
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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.