Exposition of Psalm 118 13.16.1–14.14.5
Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, 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).
Exposition 13, chapter 16
13.16.1CSEL 62:291
Ab omni uia maligna prohibui pedes meos, ut custodiam uerba tua. uere dignus qui super seniores intellexerit, quandoquidem diuino est honoratus spiritu, ut seniores doceret non solum intellectus ueritatem, uerum etiam peccati fugam culpaeque cautelam. itaque cum fragilitas humana prona sit, ut ad imum affectibus et currente uestigio feratur in uitium, docet quemadmodum uiae istius lubricum, itineris huius anfractus uiantem implicare non possit.
“I have kept back my feet from every evil way, so that I may keep your words.” Truly worthy was he to understand above the elders, since he was honored by the divine Spirit, so as to teach the elders not only the truth of understanding but also the flight from sin and caution against guilt. So since human frailty is prone to be carried down by the affections and with running step into vice, he teaches how the slipperiness of this way and the windings of this road cannot entangle the traveler.
Ps 119:101 (118:101 LXX) (quotation, high confidence)
Notes and citation
Summary: The prophet teaches how to keep one’s feet from the slippery way of sin.
- Ps 119:101 (LXX 118:101).
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 13.16.1 (CSEL 62:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-16-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.16.2CSEL 62:291
prohibui, inquit, pedes meos a maligna uia, hoc est ab istius saeculi uanitate, quia saeculum in maligno positum est. dubium quicquid est et ancipitis effectus, hoc malignum est; ut lux dubia maligna dicitur, ita malignum est quicquid admiscet malitiae tenebras ueritati. reuoca ergo ab istius mundi lubrico pedes animi tui et mentis incessum. prohibe, inquam, resiste cupiditatibus, obsiste motibus qui uidentur inruere sicut bestiae atque iumenta, ut teneros fructus et noua ruris huius nostri culta depascant.
“I have kept back,” he says, “my feet from the evil way,” that is, from the vanity of this world, because the world lies in the evil one. Whatever is doubtful and of uncertain effect is evil; as a dim light is called “evil,” so whatever mixes the darkness of malice with truth is evil. So call back the feet of your soul and the step of your mind from the slipperiness of this world. Keep them back, I say; resist desires, oppose the impulses which seem to rush in like wild beasts and cattle to graze down the tender fruits and new tillage of this field of ours.
Ps 119:101 (118:101 LXX) (quotation, high confidence) · 1 John 5:19 (quotation, high confidence)
Notes and citation
Summary: The evil way is the world’s vanity; resist desires that ravage the soul’s field.
- 1 John 5:19. Latin malignus also means “dim” of light.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 13.16.2 (CSEL 62:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-16-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 17
13.17.1CSEL 62:291–292
Prohibui, inquit, pedes meos. non utique corporis pedes prohibuit, qui mentis piae plerumque obsecuntur arbitrio. neque enim prohibendi sunt, cum prodeunt ad dei templum, uiduae opem ferre festinant, impium praeuenire, subplantare aliquem fraudulentum. alius igitur est pes qui iure prohibetur. qui ille sit, ipse propheta nos doceat:
“I have kept back,” he says, “my feet.” Surely he did not keep back the feet of the body, which usually obey the will of a godly mind. For they are not to be kept back when they go forward to the temple of God, hasten to bring help to a widow, to forestall the ungodly, to trip up some deceiver. So it is another foot that is rightly kept back. What it is, let the prophet himself teach us:
Notes and citation
Summary: The feet kept back are not the body’s but the soul’s.
Notes on the original text
- Digital text corrected (OCR slip): cor- Puris pedes → corporis pedes.
Cite (SBL): Ambrose, Exp. Ps. 118 13.17.1 (CSEL 62:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.17.2CSEL 62:292
non ueniat, inquit, mihi pes superbiae. est etiam pes iniquitatis, qui cito labitur, stare non potest, sicut pes perfidorum est, de quibus scriptum est: ibi ceciderunt operantes iniquitatem, expulsi sunt nec potuerunt stare. prohibe ergo pedes tuos, ne cadas; sunt enim non solum criminum, sed etiam infirmitatis pedes,
“Let not the foot of pride come to me,” he says. There is also the foot of iniquity, which quickly slips and cannot stand, like the foot of the faithless, of whom it is written: “There the workers of iniquity fell; they were driven out and could not stand.” So keep back your feet, so that you do not fall; for there are feet not only of crimes but also of weakness,
Ps 36:11 (35:12 LXX) (quotation, high confidence) · Ps 36:12 (35:13 LXX) (quotation, high confidence)
Notes and citation
Summary: There are feet of pride, of iniquity and of weakness, which must be kept back.
- Ps 36:11–12 (LXX 35:12–13).
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 13.17.2 (CSEL 62:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.17.3CSEL 62:292
et uidendum ne cadas. et uideris tibi forsitan bene stare, sed dicit tibi Paulus: et tu qui stas uide ne cadas. diligenter attende uiam tuam, ut audias: tu autem hic sta mecum. stans enim cum deo lapsum timere non poteris, stans cum deo poteris dicere: eruit pedes meos a lapsu. sed ita eruit
and you must see that you do not fall. Perhaps you seem to yourself to stand well, but Paul says to you: “And you who stand, take heed lest you fall.” Attend carefully to your way, so that you may hear: “But you, stand here with me.” For standing with God you will not need to fear a fall; standing with God you will be able to say: “He has rescued my feet from falling.” But the Lord rescues
1 Cor 10:12 (quotation, high confidence) · Deut 5:31 (quotation, high confidence) · Ps 116:8 (114:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Whoever stands must beware of falling; standing with God one is kept from falling.
- 1 Cor 10:12; Deut 5:31; Ps 116:8 (LXX 114:8).
Cite (SBL): Ambrose, Exp. Ps. 118 13.17.3 (CSEL 62:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.17.4CSEL 62:292
dominus pedes tuos ab omni lapsu, si cognouerit quod tu prohibeas pedes tuos a lapsu. ideo hoc meruit Dauid, ut deus a lapsu pedes eius erueret, quoniam pedes suos ipse prohibebat, ne praecipiti atque incauto peccatorum laberentur uestigio, unde et potuit uerba custodire diuina. non enim custodire quis poterit, nisi potuerit prius stare. cum autem custodierit, ipse incipit ei dei uerbum ferre custodiam. prohibitos pedes suos a uia maligna bene dicit qui Christum esse uiam nouit.
your feet from every fall only if he knows that you keep back your feet from falling. That is why David earned that God should rescue his feet from falling: because he himself kept back his feet, so that they might not slip with the headlong and careless step of sins; and so he could also keep the divine words. For no one can keep them unless he can first stand. And when he keeps them, the word of God itself begins to keep guard over him. Well does he say his feet are kept from the evil way who knows that Christ is the way.
John 14:6 (allusion, high confidence)
Notes and citation
Summary: God keeps from falling those who keep their own feet back; Christ is the way.
- John 14:6.
Cite (SBL): Ambrose, Exp. Ps. 118 13.17.4 (CSEL 62:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 18
13.18.1CSEL 62:292–293
A iudiciis tuis non declinaui, quoniam tu legem posuisti mihi. exposuit quid esset a uia maligna prohibere pedem, a iudiciis utique non declinare diuinis et firmum atque inmobile perseuerantis innocentiae tenere uestigium, non deflectere gradum nec de curriculo auertere disciplinae, sed semitis non solum ueteris in Sina, sed etiam nouae legis insistere secundum euangelii claritatem.
“I have not turned aside from your judgments, for you have set a law for me.” He has explained what it means to keep back the foot from the evil way: surely, not to turn aside from the divine judgments, to keep the firm and immovable step of persevering innocence, not to bend one’s step or turn from the course of discipline, but to press on in the paths not only of the old law on Sinai but also of the new, according to the brightness of the Gospel.
Ps 119:102 (118:102 LXX) (quotation, high confidence)
Notes and citation
Summary: Not turning from God’s judgments means walking firmly in the old law and the new.
- Ps 119:102 (LXX 118:102).
Notes on the original text
- Digital text corrected (letter-spaced lemma split and repeated word in the digital text): A. iudiciis tuis non declinaui, quon i a tu tu legem → A iudiciis tuis non declinaui, quoniam tu legem.
Cite (SBL): Ambrose, Exp. Ps. 118 13.18.1 (CSEL 62:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-18-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 19
13.19.1CSEL 62:293
Est etiam euangelii lex, de qua dicit in superioribus hic propheta: constitue, domine, legislatorem super eos, sciant gentes quoniam homines sunt. aduentum utique domini intellegimus prophetari, uocationem gentium, quae ante in lutum quoddam corporis huius uidebantur infixae, uoluptati corruptionis suae tamquam faeci et libidini inhaerentes, quia dominum nescierunt.
There is also the law of the Gospel, of which this prophet speaks in the earlier psalms: “Appoint, O Lord, a lawgiver over them; let the nations know that they are men.” We understand that the Lord’s coming is surely prophesied, and the calling of the nations, which before seemed stuck in a kind of mire of this body, clinging to the pleasure of their corruption as to dregs and lust, because they did not know the Lord.
Ps 9:20 (9:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 9 foretells a lawgiver for the nations: the Gospel and the calling of the gentiles.
- Ps 9:20 (LXX 9:21).
Topics: Prophecy and fulfilment
Cite (SBL): Ambrose, Exp. Ps. 118 13.19.1 (CSEL 62:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.19.2CSEL 62:293
et ideo iratus: auertantur, inquit, peccatores in infernum, ut non uiderent descendentem et ascendentem animam domini Iesu et conuerterentur ad dominum, qui conuerti, cum uiuerent, noluerunt. sed de illis dicit gentibus quae obliuiscuntur dominum-
And therefore, in anger, he says: “Let the sinners be turned back into hell,” so that they might not see the soul of the Lord Jesus descending and ascending, and turn to the Lord, they who refused to turn while they lived. But he speaks of those nations “which forget the Lord.”
Ps 9:17 (9:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 9 speaks of sinners turned back to hell, the nations that forget God.
- Ps 9:17 (LXX 9:18).
Notes on the original text
- Digital text corrected (OCR slip): anertantur → auertantur.
Cite (SBL): Ambrose, Exp. Ps. 118 13.19.2 (CSEL 62:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 20
13.20.1CSEL 62:293
Scierunt ergo et obliti sunt. tamen prophetica benignitate orat ut exsurgat dominus, non praeualeat homo, ut cogitationes terrenae et motus omnes feruentes huius corporis conquiescant. iudicentur gentes, quoniam tunc cognoscitur dominus, cum timentium conuertitur affectus grauis terrore iudicii, et discant gentes quoniam homines sunt, luti corruptione solubiles et limo durescente formati, quod ante qui legem non acceperant nesciebant.
So they knew and forgot. Yet with prophetic kindness he prays that the Lord may arise and man not prevail, that earthly thoughts and all the hot impulses of this body may be stilled. “Let the nations be judged,” for the Lord is recognized when the feeling of those who fear is turned, weighed down by terror of judgment; “and let the nations learn that they are men,” dissoluble by the corruption of clay and formed of hardening mud, which before those who had not received the law did not know.
Ps 9:19 (9:20 LXX) (quotation, high confidence) · Ps 9:20 (9:21 LXX) (quotation, high confidence)
Notes and citation
Summary: The prophet prays that the nations, fearing judgment, may learn they are mortal men.
- Ps 9:19–20 (LXX 9:20–21).
Notes on the original text
- Digital text corrected (OCR slip (transposed letters); word split in the digital text): iud icentur gentes → iudicentur gentes; luit corruptione → luti corruptione.
Cite (SBL): Ambrose, Exp. Ps. 118 13.20.1 (CSEL 62:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.20.2CSEL 62:293–294
unde propheta, quasi et ipse turbatus terrenae fragilitatis contemplatione, ait: ut quid, domine, discessisti longe? bene timet qui hominem se esse cognoscit; sed quia plus timet nobis qui ex gentibus peccatores, precatur, ne longe fiat a suis gentibus, ut qui longe eramus incipiamus esse propiores et sciamus quia homines sumus, ad
Hence the prophet, as if himself troubled by contemplating earthly frailty, says: “Why, O Lord, have you gone far away?” He rightly fears who knows that he is a man; but because he fears more for us, who are sinners from the nations, he prays that he not be far from his nations, so that we who were far off may begin to be nearer and may know that we are men, made in
Ps 10:1 (9:22 LXX) (quotation, high confidence) · Eph 2:13 (allusion, high confidence)
Notes and citation
Summary: The prophet prays that God not stay far from the nations, so that those far off may come near.
- Ps 10:1 (LXX 9:22); Eph 2:13. “plus timet nobis qui ex gentibus peccatores” is elliptical; translated by sense.
Notes on the original text
- Digital text corrected (word split and OCR slip in the digital text): u t quia, domine, discessisti → ut quid, domine, discessisti.
Cite (SBL): Ambrose, Exp. Ps. 118 13.20.2 (CSEL 62:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.20.3CSEL 62:294
imaginem scilicet et similitudinem dei facti, quibus per uirginis uterum etiam Christus conformis est factus. recte ergo et ad infirmitatem accipitur et gratiam: sciant gentes quoniam homines sunt, alterum per commune quoddam atque carnale consortium bestiarum, alterum per imaginem dei et carnis dominicae sacramentum. dignitas coepit esse quae ignobilitas uidebatur.
the image and likeness of God, to whom Christ too was made conformed through the virgin’s womb. Rightly, then, “let the nations know that they are men” is taken both of weakness and of grace: the one through a common and fleshly fellowship with the beasts, the other through the image of God and the sacrament of the Lord’s flesh. What seemed lowliness began to be dignity.
Gen 1:26 (allusion, high confidence) · Ps 9:20 (9:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Being “men” signifies both mortal weakness and the dignity of God’s image, which Christ shared.
- Gen 1:26; Ps 9:20 (LXX 9:21).
Topics: Christology, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 13.20.3 (CSEL 62:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 21
13.21.1CSEL 62:294
Merito ergo non declinauit a iudiciis dei populus nationum, qui potest dicere: quoniam tu legem posuisti mihi. non per Moysen, non per prophetas, sed ipse per te, Iesu, legem posuisti mihi, hoc est euangelium. ideo non declinaui, quia aspexi et cognoui; tua itinera et te secutus ueram cognoui uiam.
Rightly, then, the people of the nations did not turn aside from God’s judgments, for it can say: “for you have set a law for me.” Not through Moses, not through the prophets, but you yourself, Jesus, have set a law for me, that is, the Gospel. That is why I have not turned aside: because I looked and came to know your paths, and following you I came to know the true way.
Ps 119:102 (118:102 LXX) (quotation, high confidence) · John 14:6 (echo, medium confidence)
Notes and citation
Summary: Christ himself gave the nations a law, the Gospel.
- Ps 119:102 (LXX 118:102); John 14:6.
Notes on the original text
- Digital text corrected (line number leaked into the digital text): legem 10 posuisti → legem posuisti.
Cite (SBL): Ambrose, Exp. Ps. 118 13.21.1 (CSEL 62:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 22
13.22.1CSEL 62:294
Itaque praedicationem audiens euangelii, quam propheticus spiritus praecinebat, ait: quam dulcia faucibus meis uerba tua, super mel et fauum ori meo! et bene dulcia, quibus praedicatur remissio peccatorum, uitae perennitas, resurrectio etiam defunctorum, quae perpetuae mortis et acerbae amaritudinem temperarunt. per haec mortem coepimus non timere, qui coepimus dicere: ubi est, mors, uictoria tua? et bene faucibus dulcia, eo quod intimis infusa uisceribus gratia spiritalis sit.
So hearing the preaching of the Gospel, which the prophetic Spirit sang beforehand, he says: “How sweet are your words to my throat, above honey and the honeycomb to my mouth!” And rightly sweet, for by them are preached the forgiveness of sins, everlasting life, and even the resurrection of the dead, which have softened the bitterness of perpetual and bitter death. Through these we have begun not to fear death, we who have begun to say: “Where, O death, is your victory?” And rightly sweet to the throat, because spiritual grace is poured into the inmost parts.
Ps 119:103 (118:103 LXX) (quotation, high confidence) · 1 Cor 15:55 (quotation, high confidence)
Notes and citation
Summary: The Gospel’s words of forgiveness and resurrection are sweeter than honey.
- Ps 119:103 (LXX 118:103); 1 Cor 15:55.
Cite (SBL): Ambrose, Exp. Ps. 118 13.22.1 (CSEL 62:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 23
13.23.1CSEL 62:294–295
Super mel et fauum, inquit, ori meo dulcia. et ideo, quia nobis dulcia uerba tua esse coeperunt, dicis ad ecclesiam: fauum distillant labia tua, sponsa. qui sit fauus, doce nos, Salomon; tu enim dixisti: faui mellis sermones boni. et uere bonus fauus quem manducat ecclesia, multorum prophetarum uelut apum spiritali ubertate congesta mella redolentem. hoc est mel de quo ait: manducaui panem meum cum melle meo, bibi uinum meum cum lacte meo.
“Above honey and the honeycomb,” he says, “sweet to my mouth.” And therefore, because your words have begun to be sweet to us, you say to the church: “Your lips drip honeycomb, my bride.” Teach us, Solomon, what the honeycomb is; for you said: “Good words are honeycombs.” And truly good is the honeycomb which the church eats, fragrant with honey gathered by the spiritual abundance of many prophets, as of bees. This is the honey of which he says: “I have eaten my bread with my honey, I have drunk my wine with my milk.”
Ps 119:103 (118:103 LXX) (quotation, high confidence) · Song 4:11 (quotation, high confidence) · Prov 16:24 (quotation, high confidence) · Song 5:1 (quotation, high confidence)
Notes and citation
Summary: The church’s honeycomb is the good words gathered by the prophets.
- Ps 119:103 (LXX 118:103); Song 4:11; Prov 16:24; Song 5:1.
Notes on the original text
- Digital text corrected (words joined in the digital text): Super melet fauum → Super mel et fauum.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.23.1 (CSEL 62:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.23.2CSEL 62:295
mysticus sermo caelestium scripturarum sicut panis est, qui confirmat cor hominis uelut fortior cibus uerbi; suasorius autem ethicus dulcis et mollior, eo quod ethica praedicatione mentis interna mulcentur, amara febribus, id est paenitentia delictorum, miti corda sermone dulcescunt. stillant mel labia praedicantis, quando conlisa duris casibus uel ruinis lapsae animae membra refouentur.
The mystical sense of the heavenly Scriptures is like bread, which strengthens the heart of man, as the stronger food of the word; but the persuasive moral sense is sweet and softer, because the inner parts of the mind are soothed by moral preaching, and hearts embittered by fevers, that is, by repentance for sins, grow sweet through gentle speech. The lips of the preacher drip honey when the limbs of a fallen soul, bruised by hard falls or ruins, are comforted.
Ps 104:15 (103:15 LXX) (allusion, high confidence)
Notes and citation
Summary: Scripture’s mystical sense is strong bread; its moral sense is sweet honey that comforts the penitent.
- Ps 104:15 (LXX 103:15). “amara febribus” is compressed; translated by sense.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): c-aelestium → caelestium.
Topics: Scripture and canon, Interpreting Scripture
Cite (SBL): Ambrose, Exp. Ps. 118 13.23.2 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 24
13.24.1CSEL 62:295
Est etiam uis feruentior uerbi sicut uini, est etiam in lactis specie sermo lucidior. edite, inquit, proximi mei, et bibite et inebriamini. bona ebrietas, quae ad meliora atque iucunda facit quendam mentis excessum, ut inmemor solicitudinum animus noster uino iucunditatis hilaretur.
There is also a more fervent force of the word, like wine; there is also a clearer speech in the form of milk. “Eat, my neighbors,” he says, “and drink, and be drunk.” Good is the drunkenness which produces a kind of ecstasy of mind toward better and joyful things, so that our soul, forgetful of cares, is gladdened by the wine of joy.
Song 5:1 (quotation, high confidence)
Notes and citation
Summary: The word is also like wine and milk; spiritual drunkenness gladdens the soul.
- Song 5:1.
Cite (SBL): Ambrose, Exp. Ps. 118 13.24.1 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.24.2CSEL 62:295
bona mensae spiritalis ebrietas; denique poculum inebrians quam praeclarum! sed et alibi habes: riuos eius inebria, multiplica generationes eius, eo quod ebrietas terrae, cum infusa fuerit imbre caelesti, suscitare semina, fructus multiplicare consueuerit.
Good is the drunkenness of the spiritual table; in fact, “how splendid is the cup that inebriates!” But you have it elsewhere too: “Make its streams drunk; multiply its generations,” because the drunkenness of the earth, when it is soaked by the rain from heaven, usually stirs up seeds and multiplies fruits.
Ps 23:5 (22:5 LXX) (quotation, high confidence) · Ps 65:10 (64:11 LXX) (quotation, high confidence)
Notes and citation
Summary: The cup that inebriates and the drenched earth show the fruitfulness of spiritual drunkenness.
- Ps 23:5 (LXX 22:5); Ps 65:10 (LXX 64:11).
Notes on the original text
- Digital text corrected (OCR slip): eo qoud ebrietas → eo quod ebrietas.
Topics: Eucharist
Cite (SBL): Ambrose, Exp. Ps. 118 13.24.2 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.24.3CSEL 62:295
itaque uerbum dei, quod sicut pluuia descendit e caelo, ubi uenas terrae nostrae uel animae ac mentis inebriauit praedicatione diuina, excitauit uirtutum studia diuersarum fructusque fidei et castae deuotionis adoleuit. meritoque dicitur ei: uisitasti terram et inebriasti eam. susceptione etenim corporis uisitauit, ut sanaret infirmos, inebriauit gratia spiritali, ut anxios iucunditate mulceret.
So the word of God, which comes down from heaven like rain, when it has made drunk by divine preaching the veins of our earth, or of soul and mind, has stirred up zeal for various virtues and has made the fruits of faith and chaste devotion grow. And rightly is it said to him: “You have visited the earth and made it drunk.” For he visited it by taking a body, to heal the sick; he made it drunk with spiritual grace, to soothe the anxious with joy.
Isa 55:10 (echo, medium confidence) · Ps 65:9 (64:10 LXX) (quotation, high confidence)
Notes and citation
Summary: God’s word, like rain, makes the soul fruitful; Christ visited the earth by taking a body.
- Isa 55:10; Ps 65:9 (LXX 64:10).
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 13.24.3 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 25
13.25.1CSEL 62:295–296
Recte ergo sponsae dicitur: fauum distillant labia tua, sponsa; mel et lac sub lingua tua. os enim iusti distillat sapientiam, de ore iusti suauitatis et misericordiae mella procedunt, in ore iusti nullus dolus, nulla fallacia, nulla est
Rightly, then, is it said to the bride: “Your lips drip honeycomb, my bride; honey and milk are under your tongue.” For the mouth of the righteous drips wisdom; from the mouth of the righteous proceed the honeys of sweetness and mercy; in the mouth of the righteous there is no guile, no deceit, no
Song 4:11 (quotation, high confidence) · Prov 10:31 (quotation, high confidence) · 1 Pet 2:22 (echo, medium confidence)
Notes and citation
Summary: From the mouth of the righteous flow wisdom and sweetness, without guile.
- Song 4:11; Prov 10:31 (LXX); 1 Pet 2:22.
Cite (SBL): Ambrose, Exp. Ps. 118 13.25.1 (CSEL 62:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.25.2CSEL 62:296
amaritudo peccati. audit ecclesia uerba iusti, audit plebs dei praecepta sapientis, delectatur alloquii suauitate, moralis disputationis iucunditate mulcetur dicens: quam dulcia faucibus meis uerba tua, super mel et fauum ori meo, quia mel apum ad horam delectat, sed cito sapor eius uanescit
bitterness of sin. The church hears the words of the righteous, the people of God hears the precepts of the wise, delights in the sweetness of his address, is soothed by the pleasantness of moral discourse, saying: “How sweet are your words to my throat, above honey and the honeycomb to my mouth!” For the honey of bees delights for an hour, but its taste quickly vanishes
Ps 119:103 (118:103 LXX) (quotation, high confidence)
Notes and citation
Summary: The church delights in the righteous preacher’s words, sweeter than honey that fades.
- Ps 119:103 (LXX 118:103).
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): ori m e o → ori meo.
Cite (SBL): Ambrose, Exp. Ps. 118 13.25.2 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.25.3CSEL 62:296
et plerumque uitiosa uiscera laeduntur, uerborum autem moralium etsi pungunt mella, non laedunt. cognosce tamen cui illa credantur, scriptum est enim: in aurem insipientis nihil dicas, ne quando inrideat prudentes sermones tuos. euomet enim et reiciet sermonem tuum stultus, qui eius sentire non potest suauitatem.
and often harms a diseased stomach; but the honeys of moral words, even if they sting, do not harm. Yet consider to whom they are entrusted; for it is written: “Say nothing in the ear of a fool, lest he mock your wise words.” For the fool will vomit up and reject your word, since he cannot taste its sweetness.
Prov 23:9 (quotation, high confidence)
Notes and citation
Summary: Moral teaching may sting but does not harm; it should not be offered to fools.
- Prov 23:9.
Notes on the original text
- Digital text corrected (OCR slip): spriptum → scriptum.
Cite (SBL): Ambrose, Exp. Ps. 118 13.25.3 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 26
13.26.1CSEL 62:296
Sequitur uersus octauus: a mandatis tuis intellexi; propterea odio habui omnem uiam iniquitatis. consequens huic uersiculo est: concupiscens sapientiam serua mandata; sed nemo potest seruare nisi qui intellegit. denique redduntur cotidie omnia uerba legis a
The eighth verse follows: “From your commandments I have understood; therefore I have hated every way of iniquity.” Consistent with this verse is: “Desiring wisdom, keep the commandments”; but no one can keep them except one who understands. In fact every day all the words of the law are recited by
Ps 119:104 (118:104 LXX) (quotation, high confidence)
Notes and citation
Summary: The eighth verse: understanding comes from the commandments, and only one who understands can keep them.
- Ps 119:104 (LXX 118:104); Sir 1:26.
Extrabiblical texts: Sir 1:26 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 13.26.1 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.26.2CSEL 62:296
quibusdam senioribus Iudaeorum et nemo eorum potest custodire mandatum. neque enim arborem dixerim custodire fecunditatem naturae, quae luxuriat in foliis, uanescit in fructu, nec terram illam dixerim custodire fructus suos, quae quod filicem inuisam pascit agricolis, edere frumenta non soleat, nec pastor custodire uidetur pecus, qui eligere pabula profutura non nouerit, lupos cauere, canibus uallare ouilia sua, nesciat potum, cum opus sit, ministrare.
some elders of the Jews, and none of them can keep the commandment. For I would not say that a tree keeps the fruitfulness of its nature which runs riot in leaves and comes to nothing in fruit; nor would I say that land keeps its fruits which, because it feeds fern hateful to farmers, does not usually yield grain; nor does a shepherd seem to keep his flock who does not know how to choose useful pasture, to beware of wolves, to fence his folds with dogs, who does not know how to give drink when it is needed.
Notes and citation
Summary: Reciting the law without understanding is like a tree all leaves and no fruit, or a careless shepherd.
- Translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 13.26.2 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.26.3CSEL 62:296–297
nam producere tantummodo sine ulla cura mutum pecus tantundem est quantum scripturas legere populum Iudaeorum. ubi sint spiritalis pabula sacramenti, ubi littera occidat, ubi intellegibiles incursent lupi, ubi sit requies refectionis, ubi resurrectionis spes, qui sint canes qui pro gregis possint latrare custodia, populus et ipso grege magis mutus ignorat.
For merely to lead out dumb cattle without any care is just the same as the Jewish people reading the Scriptures. Where the pastures of the spiritual sacrament are, where the letter kills, where the intelligible wolves attack, where the rest of refreshment is, where the hope of resurrection, who the dogs are that can bark to guard the flock, the people, dumber than the flock itself, does not know.
2 Cor 3:6 (allusion, high confidence)
Notes and citation
Summary: Reading Scripture without its spiritual sense leaves the reader ignorant of its pasture and dangers.
- 2 Cor 3:6. Translated as written.
Notes on the original text
- Digital text corrected (line number and repeated syllable leaked into the digital text): spiritalis- 25 talis pabula → spiritalis pabula.
Topics: Scripture and canon, Interpreting Scripture
Cite (SBL): Ambrose, Exp. Ps. 118 13.26.3 (CSEL 62:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 27
13.27.1CSEL 62:297
Itaque si dicat: mandata custodio, respondetur ei: tu uero odisti disciplinam et proiecisti sermones meos post te. si uidebas furem, simul currebas cum eo et cum adulteris portionem tuam ponebas. os tuum abundauit nequitia et lingua tua concinnabat dolos; sedens aduersus fratrem tuum detrahebas. non est hoc custodire mandata, sed praeuaricari; statutis facere contraria non est intellegere, sed ignorare.
So if he says, “I keep the commandments,” he is answered: “But you have hated discipline and cast my words behind you. If you saw a thief, you ran with him, and you threw in your lot with adulterers. Your mouth abounded in wickedness and your tongue framed deceits; sitting, you spoke against your brother.” This is not keeping the commandments but transgressing them; to do the opposite of the statutes is not to understand but to be ignorant.
Ps 50:17 (49:17 LXX) (quotation, high confidence) · Ps 50:18 (49:18 LXX) (quotation, high confidence) · Ps 50:19 (49:19 LXX) (quotation, high confidence) · Ps 50:20 (49:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Claiming to keep the commandments while breaking them is ignorance, not understanding.
- Ps 50:17–20 (LXX 49:17–20).
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 13.27.1 (CSEL 62:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.27.2CSEL 62:297
quomodo possunt uerba dei dulcia esse in faucibus tuis, in quibus est amaritudo nequitiae? quomodo mel et lac sub lingua tua, cum dolum in lingua tua conponas, ut aliud pectore concipias, aliud forensi sermone praetendas, ut decipias incautum, cum tibi Petrus apostolus dicat, ut deponas omnem malitiam et fucum simulationis abicias, dicens: sicut dudum geniti infantes rationabile sine dolo lac concupiscite?
How can the words of God be sweet in your throat, in which there is the bitterness of wickedness? How can honey and milk be under your tongue, when you compose deceit on your tongue, so as to conceive one thing in your breast and put forward another in public speech, to deceive the unwary, when the apostle Peter tells you to put away all malice and throw off the paint of pretense, saying: “Like newborn infants, desire the rational milk without guile”?
Song 4:11 (allusion, high confidence) · 1 Pet 2:1 (allusion, high confidence) · 1 Pet 2:2 (quotation, high confidence)
Notes and citation
Summary: God’s words cannot be sweet to a deceitful tongue; Peter bids us put away guile.
- Song 4:11; 1 Pet 2:1–2.
Notes on the original text
- Digital text corrected (OCR slip): faucibus tuis, III quibus → faucibus tuis, in quibus; quomodo mei et lac → quomodo mel et lac.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 13.27.2 (CSEL 62:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.27.3CSEL 62:297
ostendit enim nobis quid sit mel et lac habere sub lingua, ut non maledicere maledicentibus, sed benedictionem referre nouerimus, nesciamus odisse nisi uiam iniquitatis, ut facere quod execramur reluctanti caueamus affectu. ideo Paulus cauebat in carne sua malum, quia oderat; ideo Iohannes monet in epistula sua, ne diligamus saeculum, quia omne quod in saeculo est concupiscentia est carnis et concupiscentia oculorum et iactantia uitae.
For he shows us what it is to have honey and milk under the tongue: that we know how not to curse those who curse but to return a blessing, that we know how to hate nothing but the way of iniquity, so that with resisting affection we beware of doing what we abhor. That is why Paul guarded against evil in his flesh, because he hated it; that is why John warns in his letter that we should not love the world, because all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life.
1 Pet 3:9 (allusion, high confidence) · Rom 7:15 (allusion, medium confidence) · 1 John 2:15 (allusion, high confidence) · 1 John 2:16 (quotation, high confidence)
Notes and citation
Summary: Honey under the tongue means blessing those who curse and hating only iniquity.
- 1 Pet 3:9; Rom 7:15–23; 1 John 2:15–16.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 13.27.3 (CSEL 62:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 13, chapter 28
13.28.1CSEL 62:297–298
Est ergo in nobis, ut et bene aliquid oderimus et bene aliquid diligamus. sicut enim bene amare possumus seruos dei et bene diligere possumus inimicos nostros secundum uerbum domini, ita bene odisse possumus inimicos dei, odisse iniquitatem, odisse perfidiam, odisse turpitudines, odisse mundi istius uanitates. odio igitur debent esse
So it is in our power both to hate something rightly and to love something rightly. For as we can rightly love the servants of God and rightly love our enemies according to the Lord’s word, so we can rightly hate the enemies of God, hate iniquity, hate faithlessness, hate shameful deeds, hate the vanities of this world. So there ought to be hatred for
Matt 5:44 (allusion, high confidence) · Ps 139:21 (138:21 LXX) (echo, medium confidence)
Notes and citation
Summary: We rightly love God’s servants and our enemies, and rightly hate God’s enemies and sin.
- Matt 5:44; Ps 139:21 (LXX 138:21).
Topics: Ethics, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 13.28.1 (CSEL 62:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.28.2CSEL 62:298
quae saeculi sunt, ne securis affectibus et otiosis blanda conciliatricula uoluptatis inrepat inlecebra. facile capit oculos petulantis forma meretricis, nisi eos odia premant iusta et inpuritatem indignatus auertat affectus. inflat plerumque homines et tumido resupinat fastidio nobilitatis iactantia et rerum affluentia saecularium, nisi pudeat in te aliena magis quam propria laudari. Christus cum diues esset, pauper factus est; in paupere, non in diuite te redemit. confitentibus dei filium imperabat tacere, ut operibus magis quam sermonibus deus agnosceretur;
the things of the world, lest the coaxing allurement of pleasure, a little go-between, creep into careless and idle affections. The beauty of a harlot easily captures the eyes of the wanton, unless just hatred weighs them down and an indignant affection turns them away from impurity. Boasting of nobility and an abundance of worldly goods often puffs men up and throws them back with swollen disdain, unless you are ashamed to have others’ things praised in you rather than your own. Christ, though he was rich, became poor; he redeemed you in a poor man, not in a rich one. He commanded those who confessed the Son of God to be silent, so that God might be recognized by works rather than by words;
2 Cor 8:9 (allusion, high confidence) · Mark 3:12 (allusion, high confidence)
Notes and citation
Summary: Hatred of worldly things guards against lust and pride; Christ became poor and sought no praise.
- 2 Cor 8:9; Mark 3:11–12.
Topics: Ethics, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 13.28.2 (CSEL 62:298; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
13.28.3CSEL 62:298
et tu nobilem te dicis, qui es factus e terra? Dauid rex dicit: memento, domine, quia puluis sumus; et tu in hoc caduco atque limoso genere gloriaris et diuitem te putas, qui cras potes esse mendicus, cum uita tua non in abundantia tua, sed in dei sit misericordia? cui honor, gloria, laus, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen.
and you call yourself noble, you who were made from the earth? King David says: “Remember, O Lord, that we are dust”; and you glory in this perishable and muddy race and think yourself rich, you who tomorrow may be a beggar, since your life is not in your abundance but in God’s mercy? To him be honor, glory, praise, everlastingness from the ages, now and always, and for all ages of ages. Amen.
Gen 2:7 (allusion, medium confidence) · Ps 103:14 (102:14 LXX) (quotation, high confidence) · Luke 12:15 (allusion, high confidence)
Notes and citation
Summary: Man, made from earth and dust, should not boast of nobility or wealth.
- Gen 2:7; Ps 103:14 (LXX 102:14); Luke 12:15.
Notes on the original text
- Digital text corrected (words joined in the digital text): factus eterra? → factus e terra?.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 13.28.3 (CSEL 62:298; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 1
14.1.1CSEL 62:298–299
Nun littera Hebraea est quarta decima, cuius interpretatio est unicus uel in alia interpretatione pascua eorum. ecce ipsae Hebraeorum litterae testificantur dominum Iesum esse unicum patris filium, uerbum dei. denique primo statim uersu Dauid de unico filio dei dicit: lucerna pedibus meis uerbum tuum, domine, et lumen semitis meis. unde intellegimus ideo per litteras Hebraeorum psalmum hunc esse digestum, ut homo noster tamquam paruulus et ab infantia per litterarum elementa formatus, quibus aetas puerilis adsueuit, usque ad maturitatem uirtutis excrescat. litterae autem singulae uelut tituli sunt eorum uersuum, qui sub isdem litteris adscribuntur, seriem et continentiam declarantes, sicut hic unicum significat littera et de unigenito dei filio atque eius aeterni luminis claritate psalmi huius portio prophetat.
Nun is the fourteenth Hebrew letter; its interpretation is “only one,” or in another interpretation “their pastures.” See, the very letters of the Hebrews testify that the Lord Jesus is the only Son of the Father, the Word of God. In fact in the very first verse David speaks of the only Son of God: “Your word, O Lord, is a lamp to my feet and a light to my paths.” From this we understand that this psalm was arranged by the Hebrew letters so that our inner man, formed like a little child from infancy through the elements of letters to which childhood is accustomed, may grow up to the maturity of virtue. And the single letters are like titles of the verses written under them, declaring their sequence and content, as here the letter signifies “only one,” and this portion of the psalm prophesies of the only-begotten Son of God and the brightness of his eternal light.
Ps 119:105 (118:105 LXX) (quotation, high confidence)
Notes and citation
Summary: The letter Nun means “only one,” and this section prophesies of the only Son, the Word who is a lamp.
- Ps 119:105 (LXX 118:105).
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): uerbum t tuu m → uerbum tuum.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 14.1.1 (CSEL 62:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-1-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 2
14.2.1CSEL 62:299
Nec sane ab ista abhorret etiam illa in alio reperta codice litterae huius interpretatio. quae sunt enim pascua nostra, hoc est fidelium, nisi Christus? in cuius pascuis se locatum propheta laetatus est dicens: in loco pascuae, ibi me collocauit; ipse enim nos pascit et reficit. bona pascua sacramenta diuina sunt.
Nor indeed does that interpretation of this letter found in another manuscript disagree with this. For what are our pastures, that is, the pastures of the faithful, but Christ? The prophet rejoiced to be placed in his pastures, saying: “In a place of pasture, there he has set me”; for he himself feeds and refreshes us. Good pastures are the divine sacraments.
Ps 23:2 (22:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ and the sacraments are the pastures of the faithful.
- Ps 23:2 (LXX 22:2).
Topics: Eucharist
Cite (SBL): Ambrose, Exp. Ps. 118 14.2.1 (CSEL 62:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-2-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.2.2CSEL 62:299
carpis illic nouum florem, qui bonum odorem dedit resurrectionis; carpis lilium, id est splendorem aeternitatis; carpis rosam, hoc est dominici corporis sanguinem. bona etiam pascua uerba sunt scripturarum caelestium, in quibus cotidiana lectione pascimur, in quibus recreamur ac reficimur, cum ea quae scripta sunt degustamus uel summo ore libata frequentius ruminamus. his pascuis grex domini saginatur.
There you pluck a new flower, which gave the good fragrance of the resurrection; you pluck the lily, that is, the splendor of eternity; you pluck the rose, that is, the blood of the Lord’s body. Good pastures are also the words of the heavenly Scriptures, on which we feed by daily reading, in which we are restored and refreshed when we taste what is written, or chew it over often after sipping it with the tip of the mouth. On these pastures the Lord’s flock is fattened.
Song 2:1 (echo, medium confidence)
Notes and citation
Summary: The pastures yield the flowers of resurrection and the Lord’s blood, and the food of daily Scripture reading.
- Song 2:1.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 14.2.2 (CSEL 62:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-2-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 3
14.3.1CSEL 62:299–300
Bona etiam Christi pascua, qui pascit in liliis, in splendore sanctorum; bona pascua etiam montes conuallium; nam et in his pascitur Christus sicut capreolus aut hinnulus ceruorum. montes sunt conuallium sicut luminaria istius mundi sedula humilitate fulgentes, qui uirtutum diuersarum praestant cacumine et supra
Good too are the pastures of Christ, who feeds among the lilies, in the splendor of the saints; good pastures too are the mountains of the valleys; for on these too Christ feeds like a roe or a young hart. The mountains of the valleys are like the lights of this world, shining with diligent humility, who stand out with the peak of various virtues and above
Song 2:16 (allusion, high confidence) · Song 2:17 (allusion, medium confidence) · Phil 2:15 (echo, medium confidence)
Notes and citation
Summary: Christ feeds among the lilies and on the “mountains of the valleys,” the humble saints.
- Song 2:16–17; Phil 2:15.
Cite (SBL): Ambrose, Exp. Ps. 118 14.3.1 (CSEL 62:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-3-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.3.2CSEL 62:300
mundum meritis suis eminent. isti sunt de quibus dicitur: de hoc mundo non sunt sicut ego non sum de hoc mundo, quia supra mundum sunt qui Christum secuntur. conuallis autem mundus est, ideoque disposuit in ualle fletus, eo quod in hoc mundo fletus sint lacrimaeque. et prouidens dominus disposuit in hoc mundo testamentum suum, ut magis hic fleamus peccata nostra quam flenda seruemus.
the world rise by their merits. These are those of whom it is said: “They are not of this world, as I am not of this world,” because those who follow Christ are above the world. But the valley is the world, and therefore he set it in the valley of weeping, because in this world there are weeping and tears. And the Lord in his providence set his covenant in this world, so that we may weep for our sins here rather than keep them to be wept for later.
John 17:16 (quotation, high confidence) · Ps 84:6 (83:7 LXX) (allusion, high confidence)
Notes and citation
Summary: Saints are above the world; the world is a valley of tears in which we should weep for our sins.
- John 17:16; Ps 84:6 (LXX 83:7).
Notes on the original text
- Digital text corrected (words joined in the digital text): de hocmundo → de hoc mundo.
Cite (SBL): Ambrose, Exp. Ps. 118 14.3.2 (CSEL 62:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-3-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 4
14.4.1CSEL 62:300
Pascua nostra etiam isti uersiculi sunt, de quibus hodie tractaturi sumus, in quibus Dauid dicit: pascebam oues patris mei, ostendens ueram lucernam, discens humilitatem. in talibus pascuis uerus Dauid, uerus humilis et manu fortis, qui non rapinam arbitratus est esse se aequalem deo, sed semet ipsum exinaniuit et homo natus per uirginis partum humiliauit se usque ad mortem, oues patris sui diuina praedicatione pascebat, cum secundum scripturas suum probaret aduentum, cum quinque panibus et duobus piscibus hominum milia multa satiaret.
Our pastures are also these verses which we are going to treat today, in which David says, “I was feeding my father’s sheep,” showing the true lamp, learning humility. In such pastures the true David, truly humble and strong of hand, who did not count it robbery to be equal with God but emptied himself and, born a man through the virgin’s childbearing, humbled himself even to death, fed his Father’s sheep with divine preaching, when he proved his coming according to the Scriptures, when with five loaves and two fish he satisfied many thousands of men.
1 Sam 17:34 (quotation, medium confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Phil 2:8 (quotation, high confidence) · Matt 14:17 (allusion, high confidence)
Notes and citation
Summary: David the shepherd figures Christ, who humbled himself and fed the Father’s sheep.
- 1 Sam 17:34; Phil 2:6–8; Matt 14:17–21.
Notes on the original text
- Digital text corrected (letter-spaced words in the digital text): patris m e i → patris mei.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 14.4.1 (CSEL 62:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-4-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 5
14.5.1CSEL 62:300
Haec ergo nostra sunt pascua, haec eorum qui possunt dicere. quam dulcia faucibus meis uerba tua! haec eorum pascua, qui dicunt: lucerna pedibus meis uerbum tuum, domine. pascitur enim os nostrum uerbo, cum loquimur mandata dei uerbi. pascitur et oculus noster interior lucernae spiritalis lumine, quae nobis in hac mundi nocte praelucet,
These, then, are our pastures, these are the pastures of those who can say: “How sweet are your words to my throat!” These are the pastures of those who say: “Your word, O Lord, is a lamp to my feet.” For our mouth is fed by the word when we speak the commandments of God the Word. And our inner eye too is fed by the light of the spiritual lamp, which shines before us in the night of this world,
Ps 119:103 (118:103 LXX) (quotation, high confidence) · Ps 119:105 (118:105 LXX) (quotation, high confidence)
Notes and citation
Summary: God’s word feeds the mouth and lights the inner eye in the world’s night.
- Ps 119:103, 105 (LXX 118:103, 105).
Cite (SBL): Ambrose, Exp. Ps. 118 14.5.1 (CSEL 62:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-5-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.5.2CSEL 62:300–301
ne sicut in tenebris ambulantes incertis titubemus uestigiis et uiam ueram inuenire nequeamus. intellegibilis igitur pedum gressus, intellegibilis et lucerna, quia uerbum dei lucerna est. nonne hoc in principio erat uerbum apud deum? quomodo ergo lucerna est? nonne hoc erat uerum lumen quod inluminat omnem hominem uenientem in hunc mundum? quomodo ergo lucerna dicitur? Esaias clamat: populus, qui sedebat in tenebris, lucem uiderunt magnam: quomodo hic dicit lucerna?
so that we do not stagger with uncertain steps like those walking in darkness and fail to find the true way. So the step of the feet is intelligible, and the lamp is intelligible, for the word of God is a lamp. Is not this “In the beginning was the Word, with God”? How then is he a lamp? Was not this “the true light which enlightens every man coming into this world”? How then is he called a lamp? Isaiah cries: “The people that sat in darkness have seen a great light”: how does he say “lamp” here?
John 1:1 (quotation, high confidence) · John 1:9 (quotation, high confidence) · Isa 9:2 (quotation, high confidence) · Matt 4:16 (allusion, medium confidence)
Notes and citation
Summary: How can the Word, the true and great light, be called a lamp?
- John 1:1, 9; Isa 9:2 (as in Matt 4:16).
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 14.5.2 (CSEL 62:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-5-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 6
14.6.1CSEL 62:301
Sed uideamus, ne forte idem uerbum dei aliis magna lux sit, aliis lucerna. mihi lucerna, angelis lux est. Petro lux erat, quando adstitit ei angelus in carcere et lumen refulsit ei. Paulo lux erat, quando euntem ad persequendum populum christianum circumfulsit eum lumen de caelo et audiuit dicentem sibi: Saule Saule, quid me persequeris? et magna quidem lux; denique lucernae Pauli lumen euanuit, ubi diuinae splendor lucis emicuit.
But let us see whether perhaps the same Word of God is a great light to some and a lamp to others. To me he is a lamp, to the angels light. To Peter he was light when the angel stood by him in prison and a light shone on him. To Paul he was light when, as he went to persecute the Christian people, a light from heaven shone round him and he heard one saying to him: “Saul, Saul, why do you persecute me?” And it was a great light indeed; in fact the light of Paul’s lamp vanished when the splendor of the divine light flashed out.
Acts 12:7 (allusion, high confidence) · Acts 9:3 (allusion, high confidence) · Acts 9:4 (quotation, high confidence)
Notes and citation
Summary: The Word is a lamp to us but a great light to angels, and to Peter and Paul at their visions.
- Acts 12:7; Acts 9:3–4.
Notes on the original text
- Digital text corrected (OCR slip): Saue Saule → Saule Saule.
Cite (SBL): Ambrose, Exp. Ps. 118 14.6.1 (CSEL 62:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-6-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 7
14.7.1CSEL 62:301
Et uere lucerna est mihi Christus, quando isto nostro ore recensetur. lucet in limo, fulget in uase fictili thesaurus ille, quem habemus in uasis fictilibus. mitte oleum, ne deficiat tibi, quia lumen lucernae est oleum, non oleum terrestre, sed illud oleum misericordiae caelestis et gratiae quo ungebantur prophetae.
And truly Christ is a lamp to me when he is recited by this mouth of ours. He shines in clay; that treasure gleams in an earthen vessel, which we have in earthen vessels. Pour in oil, so that it does not fail you, for the light of the lamp is oil, not earthly oil, but that oil of heavenly mercy and grace with which the prophets were anointed.
2 Cor 4:7 (quotation, high confidence) · Matt 25:8 (echo, medium confidence)
Notes and citation
Summary: Christ is a lamp in our earthen vessels, fed by the oil of heavenly mercy and grace.
- 2 Cor 4:7; Matt 25:8.
Cite (SBL): Ambrose, Exp. Ps. 118 14.7.1 (CSEL 62:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.7.2CSEL 62:301–302
oleum tuum humilitas est, quo ceruicis nostrae dura mollescunt. oleum tuum misericordia tua est, quo etiam conlisa scopulis peccatorum fouentur corpora. hoc oleum uulnerato illi a latronibus descendenti ex Hierusalem euangelicus ille Samaritanus infudit, qui uidens eum misericordia motus est et alligauit uulnera eius, infundens oleum et uinum. hoc oleum sanat aegrotos — misericordia enim a peccato liberat —; hoc oleum lucet in tenebris, si opera nostra luceant coram
Your oil is humility, by which the hardness of our neck is softened. Your oil is your mercy, by which bodies bruised on the rocks of sins are tended. This oil the Samaritan of the Gospel poured on the man wounded by robbers as he went down from Jerusalem; seeing him, he was moved with mercy and bound up his wounds, pouring in oil and wine. This oil heals the sick (for mercy frees from sin); this oil shines in the darkness, if our works shine before
Luke 10:30 (allusion, high confidence) · Luke 10:34 (quotation, high confidence) · Matt 5:16 (allusion, medium confidence)
Notes and citation
Summary: The oil is humility and mercy, as the Samaritan poured oil on the wounded man.
- Luke 10:30–34; Tob 12:9; Matt 5:16.
Extrabiblical texts: Tob 12:9 (Tobit [in RC, EO, ETH canons]; echo)
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 14.7.2 (CSEL 62:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.7.3CSEL 62:302
hominibus; hoc oleum lucet in ecclesiae sollemnitatibus. denique quibus oleum non defuit, nec lumen fidei defecit, sed cum lampadibus in locum nuptiarum introire meruerunt; quae autem in uasis suis oleum non tulerunt, hoc est non habuerunt fidem, non
men; this oil shines in the church’s festivals. In fact those who did not lack oil did not lack the light of faith either, but were found worthy to enter the wedding with their lamps; but those who did not carry oil in their vessels, that is, did not have faith, nor
Matt 5:16 (allusion, high confidence) · Matt 25:10 (allusion, high confidence)
Notes and citation
Summary: The wise virgins with oil entered the wedding; those without faith were shut out.
- Matt 5:16; Matt 25:1–12.
Cite (SBL): Ambrose, Exp. Ps. 118 14.7.3 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.7.4CSEL 62:302
prudentiam, non misericordiam animae in hoc constitutae corpore, merito infidelitatis exclusae sunt. ideo et tu habeto semper lucernam ardentem uel lucentem facem. si enim neque lucerna neque lampas tua luceat, stulta uirgo diceris nec introibis in thalamum sponsi tui superioris, sed remanebis in tenebris caecitatis, quasi qui oderis lucem, ne opera tua flagitiosa prodantur; omnis enim qui male agit odit lucem. habeto fidem, habeto prudentiam, ut semper habeas in uasis tuis oleum misericordiae, deuotionis
prudence, nor mercy of soul while placed in this body, were rightly shut out for unbelief. So you too must always have a burning lamp or a shining torch. For if neither your lamp nor your torch shines, you will be called a foolish virgin and will not enter the bridal chamber of your heavenly bridegroom, but will remain in the darkness of blindness, as one who hates the light lest your shameful works be exposed; for everyone who does evil hates the light. Have faith, have prudence, so that you may always have in your vessels the oil of mercy, the grace of devotion,
Matt 25:12 (allusion, high confidence) · John 3:20 (quotation, high confidence)
Notes and citation
Summary: Without the oil of faith, prudence and mercy one is a foolish virgin, shut out in darkness.
- Matt 25:1–12; John 3:20.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): habeto prudentiam,. ut → habeto prudentiam, ut.
Cite (SBL): Ambrose, Exp. Ps. 118 14.7.4 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.7.5CSEL 62:302
gratiam, quia prudentes acceperunt oleum in uasis suis cum lampadibus suis. ungite, o homines, lampades uestras; cum ieiunatis, ungite caput uestrum. infundamus mentibus nostris oleum, ut corpus nostrum lucidum sit. luceat tibi semper lucerna uerbum dei, luceat et lucerna corporis tui oculus tuus. conscientia tua lucens bene in hoc corpore lucernae lux est, ipsa est oculus tuus.
for the wise took oil in their vessels with their lamps. Anoint your lamps, O men; when you fast, anoint your head. Let us pour oil into our minds, so that our body may be full of light. Let the lamp of the word of God always shine for you; let your eye, the lamp of your body, shine too. Your conscience shining well in this body is the light of the lamp; it is your eye.
Matt 25:4 (quotation, high confidence) · Matt 6:17 (quotation, high confidence) · Matt 6:22 (allusion, high confidence)
Notes and citation
Summary: Keep the lamp anointed; conscience is the eye and lamp of the body.
- Matt 25:4; Matt 6:17; Matt 6:22.
Topics: Fasting, Conscience
Cite (SBL): Ambrose, Exp. Ps. 118 14.7.5 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.7.6CSEL 62:302
sit purus oculus tuus. si conscientia tua munda sit, munda est caro tua; si autem in te tenebrosa est conscientia tua, etiam corpus tuum conscientiae tuae nocte tenebrosum est. lucernae ergo et nos sumus toto operti corpore, uix aliquid exiguum habentes unde lucere possimus.
Let your eye be pure. If your conscience is clean, your flesh is clean; but if your conscience in you is dark, your body too is dark with the night of your conscience. So we too are lamps, covered over in the whole body, having scarcely some small part with which we can shine.
Matt 6:22 (allusion, high confidence) · Matt 6:23 (allusion, high confidence)
Notes and citation
Summary: A clean conscience makes the whole person bright; a dark one darkens the body.
- Matt 6:22–23.
Topics: Ethics, Conscience
Cite (SBL): Ambrose, Exp. Ps. 118 14.7.6 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-6
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 8
14.8.1CSEL 62:302–303
Denique et Iohannes lucerna erat, sicut dixit de eo dominus. ille erat lucerna ardens et inluminans. bona lucerna quae lumen accipiebat a Christo, ut lucere posset in hoc saeculo, merito ardens, merito inluminans, quia erat nuntius Christi, inluminans praedicatione fidei pectora singulorum. sed et istis lucernis dedit ut lux mundi essent, dicens ad apostolos: uos estis lux mundi. ergo si gloria sanctorum nunc sicut lucerna, nunc sicut lux mundi fulgebat in hoc saeculo, quid dicimus de uerbo dei quod et lucerna est pedibus meis?
In fact John too was a lamp, as the Lord said of him: “He was a burning and shining lamp.” A good lamp, which received light from Christ so that it could shine in this world; rightly burning, rightly shining, because he was the herald of Christ, enlightening the hearts of each by the preaching of faith. But to these lamps too he granted to be the light of the world, saying to the apostles: “You are the light of the world.” So if the glory of the saints shone in this world now as a lamp, now as the light of the world, what do we say of the Word of God, which is also a lamp to my feet?
John 5:35 (quotation, high confidence) · Matt 5:14 (quotation, high confidence) · Ps 119:105 (118:105 LXX) (quotation, high confidence)
Notes and citation
Summary: John the Baptist was a lamp and the apostles the light of the world; how much more the Word.
- John 5:35; Matt 5:14; Ps 119:105 (LXX 118:105).
Notes on the original text
- Digital text corrected (letter-spaced words and OCR slip in the digital text): estis 1 u x m u n d i → estis lux mundi.
Cite (SBL): Ambrose, Exp. Ps. 118 14.8.1 (CSEL 62:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 9
14.9.1CSEL 62:303
Et fortasse, ubi non sunt tenebrae, non est lucerna uerbum dei, sed supra lucernam, quia lux est. tenebrae his non sunt qui uident lucem; denique tunc iusti fulgebunt sicut sol in regno patris sui. et fortasse secundum legem lucerna est uerbum dei, secundum euangelium lux magna est.
And perhaps, where there is no darkness, the Word of God is not a lamp but above a lamp, for he is light. For those who see the light there is no darkness; in fact then the righteous will shine like the sun in the kingdom of their Father. And perhaps according to the law the Word of God is a lamp, according to the Gospel a great light.
Matt 13:43 (quotation, high confidence)
Notes and citation
Summary: Where there is no darkness the Word is light, not a lamp: a lamp in the law, a great light in the Gospel.
- Matt 13:43.
Notes on the original text
- Digital text corrected (words split in the digital text): sol i n reg no → sol in regno.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 14.9.1 (CSEL 62:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.9.2CSEL 62:303
Iudaeis lucerna est et lucerna sub modio. lucet lex, sed non uidetur, quia operta eorum doctrina est et contagione uitiorum et caecitate perfidiae; populo autem ex nationibus lux est. denique populo qui sedebat in regione umbrae mortis lux orta est. aperi igitur fenestras tuas, ut splendor tibi magnae lucis introeat. paratum fac candelabrum tutum, ut lux tua non operiatur integimento corporis tui et mensura terrenae huius fragilitatis, sed supra mensuram corporeae infirmitatis animae tuae uirtute praefulgeas.
To the Jews he is a lamp, and a lamp under a bushel. The law shines but is not seen, because their teaching is covered over both by the contagion of vices and by the blindness of faithlessness; but to the people from the nations he is light. In fact for the people who sat in the region of the shadow of death a light has risen. Open your windows, then, so that the splendor of the great light may come in to you. Make ready your lampstand, so that your light is not covered by the covering of your body and the measure of this earthly frailty, but you shine out by the virtue of your soul above the measure of bodily weakness.
Matt 5:15 (allusion, high confidence) · 2 Cor 3:14 (echo, medium confidence) · Matt 4:16 (quotation, high confidence)
Notes and citation
Summary: For the Jews the law is a hidden lamp; for the nations Christ is a risen light.
- Matt 5:15; 2 Cor 3:14–15; Matt 4:16. Translated as written. “tutum” is probably a slip for tuum (“your”).
Cite (SBL): Ambrose, Exp. Ps. 118 14.9.2 (CSEL 62:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.9.3CSEL 62:303
aut si ad mensuram teneris, uide ne superefficiant ipsae mensurae, ne superefficiant, sed bonis seminibus sint contentae. non sit otiosus sermo tuus, non ferietur et uacet uerbum tuum, ne fiat lucerna sub modio. potens est deus qui super candelabrum constituat lucernam tuam, ut luceat omnibus qui in domo sunt, ut qui ingrediuntur lumen uideant. candelabrum principale nostrum est.
Or if you are held to a measure, see that the measures themselves do not overflow, but are content with good seeds. Let your speech not be idle; let your word not rest and be empty, lest it become a lamp under a bushel. God is able to set your lamp on a lampstand, so that it shines for all who are in the house, so that those who come in may see the light. Our lampstand is our ruling part.
Matt 5:15 (allusion, high confidence) · Luke 11:33 (allusion, high confidence) · Matt 12:36 (echo, medium confidence)
Notes and citation
Summary: Our words should not be idle; God sets our lamp on the lampstand of the mind.
- Matt 5:15; Luke 11:33; Matt 12:36. The opening sentence is obscure in the printed text and is translated by sense.
Cite (SBL): Ambrose, Exp. Ps. 118 14.9.3 (CSEL 62:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.9.4CSEL 62:303–304
pone sermonem in principali tuo, et omnibus lucet qui ingrediuntur in ecclesiam. accipe et aliud candelabrum. considera os tuum, considera et sermonem tuum. nonne os tuum candelabrum est et uerbum tuum lucerna est, cum de tuo ore profertur? haec lucerna semper tibi luceat, hoc est: uerbum tuum luceat et numquam extinguatur.
Place your speech in your ruling part, and it shines for all who come into the church. Take another lampstand too. Consider your mouth, consider your speech too. Is not your mouth a lampstand, and your word a lamp, when it is brought forth from your mouth? Let this lamp always shine for you; that is, let your word shine and never be put out.
Notes and citation
Summary: The mouth is a lampstand and speech a lamp that should always shine.
Cite (SBL): Ambrose, Exp. Ps. 118 14.9.4 (CSEL 62:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 10
14.10.1CSEL 62:304
Quaeris ut doceam, quomodo non possit extingui? scriptum est: lumen iusti semper inextinguibile est, lumen autem impiorum extinguetur. hoc lumen erat lucernae quae lucebat in tabernaculo testimonii et hodie quae lucet in ecclesia, uir sapiens. hic est oculus ecclesiae qui non dicit manibus, hoc est operantibus sed non acutis ad intellegendum:
Do you ask me to teach you how it cannot be put out? It is written: “The light of the righteous is always unquenchable, but the light of the ungodly will be put out.” This was the light of the lamp which shone in the tabernacle of witness, and today the lamp which shines in the church is the wise man. He is the eye of the church, which does not say to the hands, that is, to those who work but are not sharp to understand:
Prov 13:9 (quotation, high confidence) · Exod 27:20 (allusion, medium confidence) · 1 Cor 12:21 (quotation, high confidence)
Notes and citation
Summary: The light of the righteous is never quenched; the wise man is the lamp and eye of the church.
- Prov 13:9 (LXX form); Exod 27:20–21; 1 Cor 12:21.
Cite (SBL): Ambrose, Exp. Ps. 118 14.10.1 (CSEL 62:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.10.2CSEL 62:304
non estis mihi necessarii. ergo super candelabrum lucebat qui dicebat: nostra autem conuersatio in caelis est. nam et Dauid iam tota mente conuersabatur in caelo et adhuc tamen dicebat: lucerna pedibus meis uerbum tuum. aut fortasse quasi bonus magister mihi praeire cupiebat, ut lumen sequi discerem et illius pedibus ambularem.
“I have no need of you.” So he shone on a lampstand who said: “But our citizenship is in heaven.” For David too already lived in heaven with his whole mind, and yet still said: “Your word is a lamp to my feet.” Or perhaps, like a good master, he wished to go before me, so that I might learn to follow the light and walk in his footsteps.
1 Cor 12:21 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · Ps 119:105 (118:105 LXX) (quotation, high confidence)
Notes and citation
Summary: Paul and David, living in heaven in mind, still followed the lamp of the word and show us how to follow it.
- 1 Cor 12:21; Phil 3:20; Ps 119:105 (LXX 118:105).
Cite (SBL): Ambrose, Exp. Ps. 118 14.10.2 (CSEL 62:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.10.3CSEL 62:304
ostendit ergo mihi lucernam sequi discere in istius ignorantiae, in istius operimenti corporei tenebris constituto, ut Christum sequens nullum lapidem offensionis incurram. errabat Petrus in tenebris ignorantiae, negabat Christum esse moriturum, quia adhuc non uidebat moriturum et resurrecturum esse pro nobis. conuersus a
So he showed me, placed in the darkness of this ignorance and of this bodily covering, to learn to follow a lamp, so that following Christ I may strike against no stone of stumbling. Peter was straying in the darkness of ignorance; he denied that Christ was to die, because he did not yet see that he would die and rise for us. Turning to
1 Pet 2:8 (echo, medium confidence) · Matt 16:21 (allusion, high confidence) · Matt 16:22 (allusion, high confidence)
Notes and citation
Summary: We must follow the lamp so as not to stumble, as Peter strayed in ignorance of Christ’s death.
- 1 Pet 2:8; Matt 16:21–22.
Notes on the original text
- Digital text corrected (stray marks in the digital text): --.___J.....nn.In ostendit → ostendit.
Cite (SBL): Ambrose, Exp. Ps. 118 14.10.3 (CSEL 62:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.10.4CSEL 62:304–305
-eum dominus: uade retro post me. ostendit illi lucernam quam deberet sequi, post me dicens. secundum uerbum dei confirmatus est, postea coepit inhaerere Christo timens ne iterum aliquo laberetur errore. nonne et ipse, sicut qui dicebat: lucerna pedibus meis uerbum tuum, ad hanc lucernam festinauit, cum diceret in mari: domine, iube me uenire a te super aquam? sed quia non sequebatur lucernam, motus est atque titubauit, naturae uehementioris mole turbatus.
him the Lord said: “Get behind me.” He showed him the lamp he ought to follow, saying “behind me.” He was confirmed according to the word of God; afterwards he began to cling to Christ, fearing to slip again into some error. Did not he too, like one who said, “Your word is a lamp to my feet,” hasten toward this lamp when he said on the sea: “Lord, bid me come to you on the water”? But because he did not follow the lamp, he was shaken and staggered, troubled by the weight of his more vehement nature.
Matt 16:23 (quotation, high confidence) · Matt 14:28 (quotation, high confidence) · Matt 14:30 (allusion, high confidence)
Notes and citation
Summary: Christ showed Peter the lamp to follow; on the water Peter faltered when he did not follow it.
- Matt 16:23; Matt 14:28–30.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): motus. est → motus est.
Cite (SBL): Ambrose, Exp. Ps. 118 14.10.4 (CSEL 62:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 11
14.11.1CSEL 62:305
Sequamur ergo lucernam hanc sicut lucernam et sicut in nocte ambulemus ad lumen. multae foueae, multi scopuli in istius saeculi caligine non uidentur. praefer tibi lucernam quam propheta monstrauit, uide quo debeas transferre uestigium, contuere ubi pedem ponere mentis internae.
Let us therefore follow this lamp as a lamp, and as in the night let us walk toward the light. Many pits, many rocks are not seen in the gloom of this world. Hold before you the lamp which the prophet has shown; see where you ought to move your step, look where to set the foot of your inner mind.
Notes and citation
Summary: Follow the word as a lamp through the dark dangers of this world.
Cite (SBL): Ambrose, Exp. Ps. 118 14.11.1 (CSEL 62:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.11.2CSEL 62:305
per singulos cura sit gressus, nulli credas tuum nisi praeeunte lucernae istius luce processum. et ubi putas quod luceat gurges est, uidetur lucere, sed polluit, et ubi putas solidum esse uel siccum, ibi lubricum est, si lucerna tibi longius sit. sit ergo tibi fides itineris tui praeuia, sit tibi iter scriptura diuina; bonus est caelestis ductus eloquii. ex hac lucerna accende et tu lucernam, ut luceat interior oculus tuus qui lucerna est tui corporis.
Take care over each step; trust your progress to nothing unless the light of this lamp goes before. Where you think there is shining, there is a whirlpool; it seems to shine, but it pollutes; and where you think it is solid or dry, there it is slippery, if the lamp is too far from you. So let faith go before you on your journey; let divine Scripture be your road; good is the guidance of the heavenly word. From this lamp light your own lamp too, so that your inner eye may shine, which is the lamp of your body.
Matt 6:22 (allusion, medium confidence)
Notes and citation
Summary: Let faith and Scripture guide each step, and light your own lamp from the word.
- Matt 6:22.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 14.11.2 (CSEL 62:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.11.3CSEL 62:305
multas habes lucernas; accende omnes, quia dictum est tibi: sint lumbi uestri praecincti et lucernae uestrae ardentes. quia multae tenebrae, multae lucernae sunt necessariae, ut meritorum nostrorum in tantis tenebris lumen eluceat. istas lucernas lex significauit semper lucere debere in tabernaculo testimonii, non illas quas Iudaei accendunt cotidie. illae sub umbra lucent et extinguntur cotidie, quia quod faciunt non uident, quod legunt nesciunt, accipientes secundum litteram quod praecipitur secundum spiritum.
You have many lamps; light them all, for it has been said to you: “Let your loins be girded and your lamps burning.” Because there is much darkness, many lamps are needed, so that the light of our merits may shine out in such great darkness. The law signified that these lamps must always shine in the tabernacle of witness, not those which the Jews light every day. Those shine under a shadow and are put out every day, because they do not see what they do, they do not know what they read, taking according to the letter what is commanded according to the spirit.
Luke 12:35 (quotation, high confidence) · Exod 27:20 (allusion, high confidence) · 2 Cor 3:6 (echo, medium confidence)
Notes and citation
Summary: Our many lamps must burn; the law’s lamps signify virtues, not the lamps the Jews light by the letter.
- Luke 12:35; Exod 27:20–21; 2 Cor 3:6. Translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 14.11.3 (CSEL 62:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.11.4CSEL 62:305–306
tabernaculum enim testimonii corpus hoc nostrum est, in quo Christus aduenit per amplius et perfectius tabernaculum, sicut scriptum est, ut per sanguinem suum intraret in sancta et conscientiam nostram ab omni opere mortuorum et labe mundaret, quo in corporibus nostris, quae suorum testimonio et qualitate factorum cogitationum nostrarum abscondita et occulta testantur, lucernarum modo luceat
For the tabernacle of witness is this body of ours, into which Christ came through the greater and more perfect tabernacle, as it is written, so as to enter the holy place through his own blood and cleanse our conscience from every dead work and stain, so that in our bodies, which by the testimony and quality of their deeds bear witness to the hidden and secret things of our thoughts, there may shine like lamps
Heb 9:11 (allusion, high confidence) · Heb 9:12 (allusion, high confidence) · Heb 9:14 (allusion, high confidence)
Notes and citation
Summary: Our body is the tabernacle of witness, cleansed by Christ’s blood, in which virtues shine.
- Heb 9:11–14.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked into the digital text): tabernaculum enim testimonn → tabernaculum enim testimonii; in corporibus 25 nostris → in corporibus nostris.
Cite (SBL): Ambrose, Exp. Ps. 118 14.11.4 (CSEL 62:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.11.5CSEL 62:306
nostrarum lux clara uirtutum. istae sunt lucernae ardentes, quae die ac nocte in templo dei lucent. si templum dei in corpore tuo seruas, si membra tua membra sunt Christi, lucent uirtutes tuae, quas nullus extinguit, nisi eas tuum crimen extinxerit. hoc lumine castae mentis et piae deuotionis sollemnitatis nostrae festa resplendeant.
the clear light of our virtues. These are the burning lamps which shine day and night in the temple of God. If you keep the temple of God in your body, if your members are members of Christ, your virtues shine, which no one puts out unless your crime puts them out. With this light of a chaste mind and devout piety let the feasts of our solemnity shine.
1 Cor 3:16 (allusion, high confidence) · 1 Cor 6:15 (allusion, high confidence) · Lev 24:2 (echo, medium confidence)
Notes and citation
Summary: Virtues are lamps burning in the temple of the body unless sin puts them out.
- 1 Cor 3:16; 1 Cor 6:15; Lev 24:2–3.
Cite (SBL): Ambrose, Exp. Ps. 118 14.11.5 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 12
14.12.1CSEL 62:306
Luceat ergo semper lucerna tua. arguit Christus etiam eos qui utuntur lucerna, si non semper utantur, dicens: sint lumbi uestri praecincti et lucernae ardentes. non ad horam exultemus in lumine. ad horam exultat qui audit uerbum
So let your lamp always shine. Christ rebukes even those who use a lamp, if they do not always use it, saying: “Let your loins be girded and your lamps burning.” Let us not rejoice in the light for an hour. He rejoices for an hour who hears the word
Luke 12:35 (quotation, high confidence) · John 5:35 (allusion, high confidence)
Notes and citation
Summary: The lamp must always shine; rejoicing in the light only for an hour is not enough.
- Luke 12:35; John 5:35.
Notes on the original text
- Digital text corrected (letter lost in the digital text): non a horam → non ad horam.
Cite (SBL): Ambrose, Exp. Ps. 118 14.12.1 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.12.2CSEL 62:306
in ecclesia et gaudet, egressus autem obliuiscitur quod audiuit aut neglegit. iste est qui sine lucerna in domo sua ambulat ideoque in tenebris ambulat, qui opera tenebrarum facit in comesationibus et ebrietatibus, in cubilibus et inpudicitiis, in contentionibus et aemulationibus, indutus diaboli uestimenta, non Christum. haec fiunt quando uerbi lucerna non lucet. numquam ergo neglegamus
in church and is glad, but when he has gone out forgets or neglects what he heard. This is the one who walks in his house without a lamp, and so walks in darkness, who does the works of darkness in revelings and drunkenness, in chambering and wantonness, in strife and envying, clothed in the devil’s garments, not in Christ. These things happen when the lamp of the word does not shine. So let us never neglect
Rom 13:12 (allusion, high confidence) · Rom 13:13 (quotation, high confidence) · Rom 13:14 (allusion, high confidence)
Notes and citation
Summary: One who forgets the word after church walks in darkness and does the works of darkness.
- Rom 13:12–14.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 14.12.2 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.12.3CSEL 62:306
uerbum domini, ex quo nobis omnium origo uirtutum est uniuersorumque operum quidam processus. si membra corporis nos sine luce operari recte non queunt — nam pedes uacillant sine lumine et manus errant —, quanto magis ad uerbi lumen dirigenda sunt animae nostrae uestigia, mentis incessus! sunt et manus animae quae bene tangunt, ut tetigit Thomas dominicae resurrectionis indicia, si uerbi praesentis nobis lumen luceat. haec lucerna accensa sit in omni uerbo, in omni opere, ad hanc lucernam gressus noster forensis internusque moueatur.
the word of the Lord, from which comes the origin of all virtues for us and a kind of progress of all our works. If the members of the body cannot work rightly without light (for the feet totter without light and the hands go astray), how much more must the steps of our soul, the going of our mind, be directed to the light of the word! There are also hands of the soul which touch rightly, as Thomas touched the signs of the Lord’s resurrection, if the light of the word present to us shines. Let this lamp be lit in every word, in every work; by this lamp let our step move, both in public and within.
John 20:27 (allusion, high confidence)
Notes and citation
Summary: As the body needs light to work, the soul needs the light of the word in every word and deed.
- John 20:27.
Notes on the original text
- Digital text corrected (line number leaked into the digital text): ad hanc lucernam 25 gressus → ad hanc lucernam gressus.
Cite (SBL): Ambrose, Exp. Ps. 118 14.12.3 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 13
14.13.1CSEL 62:306–307
Sed progrediamur ad cetera et fiat pedibus meis lucerna uerbum dei et semitis meis lux. pedibus lucerna satis ad ambulandum, semitis non est satis ad inluminandum. idem uerbum tamen et pedibus lucerna est et semitis lux est, quia idem unigenitus dei filius et delinquentibus aduocatus et remunerator est fortibus, peccatorum remissor, largitor praemiorum.
But let us proceed to the rest, and let the word of God become a lamp to my feet and a light to my paths. For the feet a lamp is enough to walk by; for the paths it is not enough to illuminate them. Yet the same Word is both a lamp to the feet and a light to the paths, because the same only-begotten Son of God is both advocate for those who sin and rewarder of the strong, forgiver of sins, giver of rewards.
Ps 119:105 (118:105 LXX) (quotation, high confidence) · 1 John 2:1 (allusion, high confidence)
Notes and citation
Summary: The same Word is lamp and light, as Christ is both advocate of sinners and rewarder of the strong.
- Ps 119:105 (LXX 118:105); 1 John 2:1.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 14.13.1 (CSEL 62:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-13-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 14, chapter 14
14.14.1CSEL 62:307
Itaque cui lucerna fuerit uerbum dei, huic, quocumque pergit, lucent semitae, sicut lucebant sancto Dauid; et ideo quasi in lumine ambulans dicit: iuraui et statui custodire iudicia iustitiae tuae. [humiliatus sum usque q u a q u e.] uox ambulantis in lumine est cum auctoritate dicere: iuraui et statui.
So for one to whom the word of God has been a lamp, the paths shine wherever he goes, as they shone for holy David; and therefore, as one walking in the light, he says: “I have sworn and determined to keep the judgments of your righteousness.” It is the voice of one walking in the light to say with authority: “I have sworn and determined.”
Textual problem in this passage: see the notes.
Ps 119:106 (118:106 LXX) (quotation, high confidence)
Notes and citation
Summary: Walking in the light, David could say with authority, “I have sworn and determined.”
- Ps 119:106 (LXX 118:106). The editor deletes the following words “I have been humbled exceedingly” (Ps 119:107), printed in square brackets.
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): i u r a ui e t stat u i custod i r e → iuraui et statui custodire.
Cite (SBL): Ambrose, Exp. Ps. 118 14.14.1 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.14.2CSEL 62:307
qui enim statuit non mouetur, non metuit ne cadat, quia plus est statuere quam stare. stat igitur Dauid mentis statione fundatus nec timet, ne in his mundi huius tenebris possit errare. si enim metueret, non iuraret, si trepidaret, utrum diuina posset custodire iudicia, non cum iuris iurandi statueret sacramento. nemo bene iurat nisi qui potest scire quod iurat.
For he who has determined is not moved and does not fear to fall, because to determine is more than to stand. So David stands, grounded in the steadiness of his mind, and does not fear that he may go astray in the darkness of this world. For if he feared he would not swear; if he trembled over whether he could keep the divine judgments, he would not determine it with the sacrament of an oath. No one swears well except one who can know what he swears.
Notes and citation
Summary: One swears rightly only when one knows what one swears and is firm in mind.
Notes on the original text
- Digital text corrected (letter lost in the digital text; stray hyphen in the digital text): mundi huius tenebr s → mundi huius tenebris; sac-ramento → sacramento.
Cite (SBL): Ambrose, Exp. Ps. 118 14.14.2 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.14.3CSEL 62:307
iurare igitur indicium scientiae, testimonium conscientiae est. et bene iurat qui ad lucernam uerbi pedes suos dirigit, qui lucem in semitis suis cernit. lux praeeat, si iurare disponis, id est cognitio ueritatis praecedat, ut uinculum sacramenti tibi non possit nocere. ubi religio sanctior, ibi fides ueritatis est plenior.
So swearing is a sign of knowledge, a testimony of conscience. And he swears well who directs his feet to the lamp of the word, who sees the light on his paths. Let light go before, if you are resolved to swear; that is, let knowledge of the truth go first, so that the bond of the oath cannot harm you. Where religion is holier, there faith in the truth is fuller.
Notes and citation
Summary: An oath should be preceded by knowledge of the truth.
Cite (SBL): Ambrose, Exp. Ps. 118 14.14.3 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.14.4CSEL 62:307
denique ideo dominus, qui uenit docere paruulos, imbuere nouos, firmare perfectos, ait in euangelio: non iurandum omnino, quia infirmibus loquebatur. denique non ad solos apostolos loquebatur, sed ad turbas — uoluit enim te non iurare, ne periures — et addidit: non iurare neque per caelum neque per terram neque per Hierosolymam neque per caput tuum, per haec uidelicet quae subiecta non sunt tuae potestati.
In fact the Lord, who came to teach little ones, to instruct the new and to strengthen the perfect, therefore says in the Gospel, “Do not swear at all,” because he was speaking to the weak. In fact he was not speaking to the apostles alone, but to the crowds (for he wanted you not to swear, so that you would not swear falsely), and he added: do not swear either by heaven or by earth or by Jerusalem or by your head, that is, by these things which are not subject to your power.
Matt 5:34 (quotation, high confidence) · Matt 5:35 (allusion, high confidence) · Matt 5:36 (allusion, high confidence)
Notes and citation
Summary: Christ forbade oaths because he spoke to the weak, so that they would not swear falsely.
- Matt 5:34–36.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ad turbas —■ uoluit → ad turbas — uoluit.
Cite (SBL): Ambrose, Exp. Ps. 118 14.14.4 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
14.14.5CSEL 62:307–308
iurauit dominus nec paenitebit eum. iuret ergo ille quem sacramenti sui paenitere non poterit. et quid iurauit deus? quia Christus in aeternum sacerdos est. numquid incertum, numquid inpossibile erat quod iurauit deus? numquid poterat esse mutabile? noli ergo usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem.
“The Lord has sworn and will not repent.” So let him swear who cannot repent of his oath. And what did God swear? That Christ is a priest for ever. Was what God swore uncertain, was it impossible? Could it be changeable? So do not take the example of an oath to yourself, you who do not have the power to fulfill the oath.
Ps 110:4 (109:4 LXX) (quotation, high confidence) · Heb 7:21 (allusion, medium confidence)
Notes and citation
Summary: God may swear because his oath cannot fail; man should not presume to imitate it.
- Ps 110:4 (LXX 109:4); Heb 7:21.
Notes on the original text
- Digital text corrected (stray marks in the digital text): iurauit d..._..... minus → iurauit dominus.
Topics: Christology, Oaths
Cite (SBL): Ambrose, Exp. Ps. 118 14.14.5 (CSEL 62:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.