Exposition of Psalm 118 14.15.1–14.39.3 (Exposition of Psalm 118)

Ambrose

Exposition of Psalm 118 14.15.1–14.39.3

Ambrose · Exposition of Psalm 118 · ca. 386-397 · Milan · 66 passages

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).

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Exposition 14, chapter 15

14.15.1CSEL 62:308

Quid igitur iurauit Dauid? custodire iudicia iustitiae domini. in nullo uidelicet iam perfectum. iam instructum diuinae iustitiae mouebant iudicia. quanti mouentur, cum uident iustum aliquem orbatum liberis dispendiisque frequentibus ad ultimae egestatis deductum necessitatem, ut ipsa alimentorum habere sub-

What, then, did David swear? To keep the judgments of the Lord’s righteousness. One already perfect, already instructed, was in no way moved by the judgments of divine righteousness. How many are moved when they see some righteous man bereaved of his children and, by frequent losses, brought to the necessity of utter poverty, so that he cannot have even the support

Notes and citation

Summary: Many are troubled when the righteous suffer loss; David, perfected, was not.

The punctuation of the printed text here is uncertain; translated by sense. The word subsidia is divided between 14.15.1 and 14.15.2.

Cite (SBL): Ambrose, Exp. Ps. 118 14.15.1 (CSEL 62:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-15-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-15-1

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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.

14.15.2CSEL 62:308

sidia non possit, fractum aegritudine graui et perpetua debilitate uexatum, ut obire nequeat communis officia naturae! sed qui firmus est non mouetur et is magis intellegit dei iustitiam praedicandam, quia corripit dominus quem diligit. numquid non frequentius corripitur filius quam seruulus? iniusta ergo pietas patris magis quam domini seueritas? asperioribus exercet pater filium quam dominus uernaculum, sed dura patris non aestimantur inpertita flagella. quia uult meliorem filium esse quam seruulum. eruditio ergo plena iustitiae est.

of food, broken by grave sickness and vexed by lasting infirmity, so that he cannot perform the common duties of nature! But he who is firm is not moved, and he understands the more that God’s righteousness is to be proclaimed, because the Lord chastens whom he loves. Is not a son chastened more often than a little slave? Is a father’s affection then less just than a master’s severity? A father trains his son with harsher things than a master his house-slave, but a father’s blows are not reckoned hard, because he wants his son to be better than the slave. So discipline is full of righteousness.

Heb 12:6 (quotation, high confidence) · Heb 12:7 (allusion, high confidence) · Prov 3:12 (allusion, medium confidence)

Notes and citation

Summary: God chastens those he loves, as a father his son; such discipline is just.

Heb 12:6–7; Prov 3:12.

Topics: Suffering and affliction

Cite (SBL): Ambrose, Exp. Ps. 118 14.15.2 (CSEL 62:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-15-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-15-2

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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 16

14.16.1CSEL 62:308

Orbatus est sanctus Iob liberis suis, in quos dominus potestatem diabolo dedit. numquid iniquus deus? absit. immo iustus. quia probaturus iustum suum per huiusmodi exercitia. in quibus eius est probata patientia, magis dignum qui probaretur effecit. quo enim clarius meritum coronati, hoc uberior iustitia coronantis. nudatus est facultatibus.

Holy Job was bereaved of his children, over whom the Lord gave the devil power. Is God unjust? Far from it; rather he is just, because he was going to prove his righteous one by such exercises; by those in which his patience was proved he made him more worthy to be proved. For the brighter the merit of the one crowned, the richer the righteousness of the one crowning. He was stripped of his wealth,

Job 1:12 (allusion, high confidence) · Job 1:19 (allusion, medium confidence)

Notes and citation

Summary: God allowed Job’s trials to prove his righteousness and enlarge his crown.

Job 1:12–19.

Topics: Suffering and affliction

Cite (SBL): Ambrose, Exp. Ps. 118 14.16.1 (CSEL 62:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-1

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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.

14.16.2CSEL 62:308–309

cum diues esset, et haec deo subiit permittente dispendia. non erant pecuniae iam damna, sed uitae, cum deesset alimonia ademptis omnibus. quis accuset iustitiam dei, cum. si non omnem Iob amisisset pecuniam, non tantam inuenisset gratiam? athletam suum nudum ungere uoluit deus oleo patientiae, ut et subeundo faceret certamini fortiorem et merendo praemio digniorem.

though he was rich, and he underwent these losses by God’s permission. They were no longer losses of money but of life, since with everything taken away he lacked food. Who would accuse God’s righteousness, when, had Job not lost all his money, he would not have found so great a grace? God wished to anoint his athlete, stripped, with the oil of patience, so as both to make him stronger for the contest by undergoing it and more worthy of the prize by earning it.

Job 1:21 (echo, medium confidence)

Notes and citation

Summary: Job’s losses were God’s anointing of his athlete for the contest.

Cite (SBL): Ambrose, Exp. Ps. 118 14.16.2 (CSEL 62:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-2

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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.

14.16.3CSEL 62:309

pertusus totum corpus ulcere graui sedebat in stercore, radens saniem saeuis uulnerum uibicibus defluentem, et hoc permissu domini diabolus intulerat iusto uiro; uideretur uicisse sibi diabolus, nisi accepta quam poposcerat potestate esset etiam ipse superatus. quid igitur fuit illa temptatio, quid inopia facultatum, destitutio filiorum, tolerantia uulnerum nisi exercitium fidei, insigne patientiae, eruditio gloriosa uirtutis, confessio plena uictoriae, ut, qui ante contradicentem habebat diabolum, postea non haberet?

Covered over his whole body with a grievous sore, he sat on the dunghill, scraping off the pus flowing from the cruel weals of his wounds; and the devil had brought this on the righteous man by the Lord’s permission. The devil would have seemed to have won for himself, had he not, after receiving the power he had demanded, been himself overcome as well. What, then, was that temptation, what the loss of his means, the loss of his sons, the bearing of his wounds, but an exercise of faith, a mark of patience, a glorious training in virtue, a confession full of victory, so that he who before had the devil as his accuser afterwards did not?

Job 2:7 (allusion, high confidence) · Job 2:8 (allusion, high confidence)

Notes and citation

Summary: Job’s sores and losses were the exercise of faith by which he overcame the devil.

Job 2:7–8.

Cite (SBL): Ambrose, Exp. Ps. 118 14.16.3 (CSEL 62:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-3

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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.

14.16.4CSEL 62:309

nemo ergo dura putet esse quae iusta sunt. non uidebantur dura ei qui poterat dicere: nudus natus sum. nudus exibo. dominus dedit, dominus abstulit; sit nomen domini benedictum. benedicit enim dominum iustus cum laborat, peccator cum luxuriatur.

So let no one think hard what is just. They did not seem hard to him who could say: “Naked I was born, naked I shall go out. The Lord gave, the Lord has taken away; blessed be the name of the Lord.” For the righteous man blesses the Lord when he suffers, the sinner when he lives in luxury.

Job 1:21 (quotation, high confidence)

Notes and citation

Summary: What is just is not hard; Job blessed God in suffering.

Job 1:21.

Topics: Suffering and affliction

Cite (SBL): Ambrose, Exp. Ps. 118 14.16.4 (CSEL 62:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-4

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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 17

14.17.1CSEL 62:309

Nonne ergo ex infirmitate nostra uisa sunt dura mandata iustitiae, qui durum putamus esse quidquid per inbecillitatem animi ferre non possumus? tolle persecutiones, et martyres desunt. sed et persecutores deus, id est potestates saeculi est passus adsurgere. ne deessent qui uincerent Christo. quis tunc non dixit infirmus: domine, cur dedisti plebem tuam in potestatem persequentium? sed quis hodie neget beatiores illos esse, qui passi sunt. quam illos, quos nulla uexarunt supplicia persecutorum?

Is it not, then, from our weakness that the commandments of righteousness have seemed hard, since we think hard whatever we cannot bear through weakness of soul? Take away persecutions, and there are no martyrs. But God allowed persecutors too, that is, the powers of the world, to rise up, so that there might not be lacking those who would conquer for Christ. Who in his weakness did not then say: “Lord, why have you given your people into the power of persecutors?” But who today would deny that those who suffered are more blessed than those whom no punishments of persecutors troubled?

Notes and citation

Summary: Without persecution there would be no martyrs; those who suffered are more blessed.

The complaint “why have you given your people…” is not an identified quotation.

Topics: Martyrdom, Persecution

Cite (SBL): Ambrose, Exp. Ps. 118 14.17.1 (CSEL 62:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-17-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-17-1

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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.

Exposition 14, chapter 18

14.18.1CSEL 62:309–310

Iustus ergo optat probari. temptari non timet; qui enim statuit custodire iudicia dei, non timet temptationes. ubi statuit nisi in corde? illic enim radicati et fundati esse debemus, non fluitantes neque mobiles omni uento doctrinae. intus ergo statuamus in corde nostro, in pectore, in animo, ut fiat nobis illud propheticum:

So the righteous man wishes to be proved; he does not fear to be tempted; for he who has determined to keep the judgments of God does not fear temptations. Where has he determined it but in his heart? For there we ought to be rooted and grounded, not tossed about and carried by every wind of doctrine. So let us determine within, in our heart, in our breast, in our soul, so that that prophetic saying may be fulfilled in us:

Eph 3:17 (allusion, high confidence) · Eph 4:14 (allusion, high confidence)

Notes and citation

Summary: The righteous, rooted in heart, does not fear temptation.

Eph 3:17; Eph 4:14.

Cite (SBL): Ambrose, Exp. Ps. 118 14.18.1 (CSEL 62:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-18-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-18-1

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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.

14.18.2CSEL 62:310

cogitationes iustorum semitae. in his semitis neue ambulat iustus; ideo dicit: proba me, domine, et tempta me. denique hoc loco auctoritati respondens suae. qui iurauerat et statuerat custodire iudicia iustitiae dei. probari uoluisse se dicit, qui humilitatem subeundam credidit esse pro Christo.

“The thoughts of the righteous are paths.” In these paths the righteous man walks; that is why he says: “Prove me, O Lord, and try me.” In fact in this place, answering to his own authority, he who had sworn and determined to keep the judgments of God’s righteousness says that he wished to be proved, believing that humiliation was to be undergone for Christ.

Prov 12:5 (quotation, low confidence) · Ps 26:2 (25:2 LXX) (quotation, high confidence)

Notes and citation

Summary: The righteous asks to be proved and accepts humiliation for Christ.

The first saying resembles Prov 12:5 (“the thoughts of the righteous are judgments”); uncertain. Ps 26:2 (LXX 25:2).

Cite (SBL): Ambrose, Exp. Ps. 118 14.18.2 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-18-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-18-2

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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 19

14.19.1CSEL 62:310

Ideoque ait: humiliatus sum nimis. non solum humiliatum, sed etiam nimis humiliatum esse se gaudet. beatus qui gloriatur humilitate magis quam potestate. potestas decipit, humilitas non destituit. bona humilitas quae etiam in Christo laudem uirtutis inuenit. hanc in illo plus ueneror quam creationem, quia creati ad laborem sumus, redempti ad quietem.

And therefore he says: “I have been humbled exceedingly.” He rejoices that he has been not only humbled, but even exceedingly humbled. Blessed is he who glories in humility rather than in power. Power deceives; humility does not forsake. Good is humility, which found praise for its virtue even in Christ. This I revere in him more than creation, because we were created for toil, redeemed for rest.

Ps 119:107 (118:107 LXX) (quotation, high confidence)

Notes and citation

Summary: David rejoices in being humbled; humility, praised even in Christ, is better than power.

Ps 119:107 (LXX 118:107).

Notes on the original text

Digital text corrected (stray letters in the digital text): humiliatus sum nimisi s. → humiliatus sum nimis..

Topics: Christology, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.19.1 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-19-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-19-1

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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.

14.19.2CSEL 62:310

denique ipse aduocans populos ad misericordiam suam de humilitate propria gloriatur dicens: palam factus sum non quaerentibus me. apparui his qui me non interrogabant, et alibi: scapulas meas dedi in flagella. maxillas meas in palmas, faciem autem meam non auerti a confusione sputorum. recte ergo Dauid humiliare se uoluit, ut tribulationum Christi in se ipso quod deesset impleret.

In fact he himself, calling the peoples to his mercy, glories in his own humility, saying: “I was made manifest to those who did not seek me; I appeared to those who did not ask for me”; and elsewhere: “I gave my back to the scourges, my cheeks to blows, and I did not turn away my face from the shame of spitting.” Rightly, then, did David wish to humble himself, so as to fill up in himself what was lacking of the tribulations of Christ.

Isa 65:1 (quotation, high confidence) · Isa 50:6 (quotation, high confidence) · Col 1:24 (allusion, high confidence)

Notes and citation

Summary: Christ glories in his humility; David humbled himself to share Christ’s sufferings.

Isa 65:1 (cf. Rom 10:20); Isa 50:6; Col 1:24.

Notes on the original text

Digital text corrected (OCR slip): auuocans → aduocans.

Topics: Christology, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.19.2 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-19-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-19-2

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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 14, chapter 20

14.20.1CSEL 62:310

Potest et ipse hoc ex sua persona per os Dauid locutus dixisse: humiliatus sum nimis, qui dixit in euangelio: uenite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite a me, quia mitis sum et

He too may have said this in his own person, speaking through David’s mouth, “I have been humbled exceedingly,” who said in the Gospel: “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and

Matt 11:28 (quotation, high confidence) · Matt 11:29 (quotation, high confidence)

Notes and citation

Summary: Christ himself may speak the verse, he who said, “Learn from me, for I am meek and humble.”

Matt 11:28–29.

Notes on the original text

Digital text corrected (stray marks in the digital text; word split in the digital text; words joined in the digital text): locutus:; dixisse → locutus dixisse; et egouos reficiam → et ego uos reficiam; super u os → super uos.

Topics: Christology, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.20.1 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-1

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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.

14.20.2CSEL 62:310–311

humilis corde, et inuenietis requiem animabus uestris. discamus ergo ab eo, qui docere nos uoluit quod proficeret ad salutem et nobis dicit: discite a me. non est mediocre quod dicit discite et addidit a me discite. non facile potest quisquam humilitatem docere inflatus; quamuis humanam sapientiam mens carnis extollet. et qui paupertate contentus est non est contentus iniuria et qui potest ferre uerberum poenas exagitatur uerborum contumeliis et qui potest administrationes contemnere dolet sibi aliquem honorificentia esse praelatum. grande est in omnibus humilitatis tenere mensuram.

humble of heart, and you will find rest for your souls.” Let us learn, then, from him who wished to teach us what would profit for salvation and says to us: “Learn from me.” It is no small thing that he says “learn” and adds “learn from me.” No one puffed up can easily teach humility, however much the mind of the flesh may extol human wisdom. And one who is content with poverty is not content with insult; one who can bear the pain of blows is stirred up by insulting words; one who can despise public offices is pained that someone is preferred to him in honor. It is a great thing to keep the measure of humility in all things.

Matt 11:29 (quotation, high confidence)

Notes and citation

Summary: Only Christ can teach humility; it is hard to keep it in every respect.

Matt 11:29.

Notes on the original text

Digital text corrected (OCR slip (1 for l)): humi1is → humilis.

Topics: Ethics, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.20.2 (CSEL 62:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-2

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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.

14.20.3CSEL 62:311

superbia hominem prima deiecit. dum plus uolumus, etiam quod minus est solemus amittere. bona humilitas, quae nihil adpetendo totum quod contemnit adipiscitur. ipse dominus Iesus se humiliauit, ut nos eleuaret, et humiliauit usque ad crucem. propter quod exaltauit.

Pride first cast man down. While we want more, we usually lose even what is less. Good is humility, which by seeking nothing obtains everything it despises. The Lord Jesus himself humbled himself to raise us up, and humbled himself even to the cross. “For this reason,” he says, “God exalted

Phil 2:8 (allusion, high confidence) · Phil 2:9 (quotation, high confidence)

Notes and citation

Summary: Pride brought man’s fall; Christ humbled himself to the cross and was exalted.

Phil 2:8–9.

Notes on the original text

Digital text corrected (letter-spaced word in the digital text): exa l tauit → exaltauit.

Topics: Christology, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.20.3 (CSEL 62:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-3

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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.

14.20.4CSEL 62:311

inquit, illum deus, ut in nomine eius omne genu flectatur. quanta fecit dominus audeo dicere, et non flexi ei genu? sed flexi ei postquam se humiliauit; sic enim, hoc est per humilitatem. per crucem sibi ecclesiam congregauit.

him, so that at his name every knee should bow.” I dare to say: how many things the Lord did, and I did not bow the knee to him? But I bowed to him after he humbled himself; for thus, that is, through humility, through the cross, he gathered the church to himself.

Phil 2:10 (quotation, high confidence)

Notes and citation

Summary: Christ won our worship and gathered the church through his humility on the cross.

Phil 2:9–10.

Topics: Christology, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.20.4 (CSEL 62:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-4

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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 21

14.21.1CSEL 62:311

Dauid rex erat, incerta et occulta sapientiae sibi patefacta testatur, sed ideo se magis humiliabat. at uero Ezechias cecidit ab altitudine cordis sui. ille laudabilis rex, qui de obsidione, de aegritudine beneficiis domini et mirabilibus liberatur, cecidit per superbiam et gratiam meriti superioris inminuit. quid fuisset Ioseph, si humilis non fuisset? sciuit sibi obfuisse quod praelatus erat fratribus; etiam pius amor miseriam praelationis inuenerat.

David was a king; he testifies that the uncertain and hidden things of wisdom had been revealed to him, but for that very reason he humbled himself the more. But Hezekiah fell from the height of his heart. That praiseworthy king, who was freed from siege and sickness by the Lord’s benefits and wonders, fell through pride and diminished the grace of his earlier merit. What would Joseph have been had he not been humble? He knew that being preferred to his brothers had harmed him; even a father’s devoted love had found the misery of preference.

Ps 51:6 (50:8 LXX) (quotation, high confidence) · 2 Chr 32:25 (allusion, high confidence) · Gen 37:4 (allusion, high confidence)

Notes and citation

Summary: David stayed humble; Hezekiah fell through pride; Joseph suffered for being preferred.

Ps 51:6 (LXX 50:8); 2 Chr 32:24–26; Gen 37:3–4.

Topics: Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 14.21.1 (CSEL 62:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-21-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-21-1

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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.

14.21.2CSEL 62:311–312

praelatio armauit fratres. humilitas conciliauit extraneos; praelatio concitauit germanos. humilitas regem subditum fecit. ut uere quasi ex persona Ioseph dictum putemus quod hic ipse supra dixit: humiliatus sum, et saluum me fecit, quamquam, si consideremus quae iste tolerauit, ex persona sua eum dixisse repperiemus.

Preference armed the brothers; humility won over strangers. Preference stirred up his brothers; humility made a king his subject. So that we may think it said truly as in the person of Joseph what this same psalmist said above: “I was humbled, and he saved me”; although, if we consider what David himself endured, we shall find that he said it in his own person.

Ps 116:6 (114:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Joseph’s humility won over strangers; the psalm’s “I was humbled and he saved me” fits him and David.

Ps 116:6 (LXX 114:6); Gen 41.

Cite (SBL): Ambrose, Exp. Ps. 118 14.21.2 (CSEL 62:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-21-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-21-2

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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 22

14.22.1CSEL 62:312

Golia superato occurrerant iuuenculae psallentes: Saul in milibus, Dauid in decem milibus. commotum est fel regis et quaerebat eum occidere. et humiliauit se Dauid ante Ionathan filium regis et conuertit eius affectum, ut, quem successorem patrii regni potuerat habere suspectum, eundem aduersum studia paterna seruaret dicens patri: quid peccas in sanguinem innocentis?

When Goliath had been overcome, the young women met them singing: “Saul among thousands, David among ten thousands.” The king’s bile was stirred, and he sought to kill him. And David humbled himself before Jonathan the king’s son and won his affection, so that the one he might have held suspect as successor to his father’s kingdom he protected against his father’s designs, saying to his father: “Why do you sin against innocent blood?”

1 Sam 18:7 (quotation, high confidence) · 1 Sam 19:1 (allusion, high confidence) · 1 Sam 19:5 (quotation, high confidence)

Notes and citation

Summary: When Saul sought to kill David, David’s humility won Jonathan, who defended him.

1 Sam 18:6–11; 19:4–5.

Cite (SBL): Ambrose, Exp. Ps. 118 14.22.1 (CSEL 62:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-1

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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.

14.22.2CSEL 62:312

etid uocem extorqueret inuito, quod non mereretur occidi Dauid. recte ergo ait: humiliatus sum. et saluum me fecit. et iterum, cum ad eum propheta uenisset et indignationem domini in causa Bethsabeae mulieris denuntiasset, humiliauit se et ait: peccaui domino. et dixit Nathan ad eum: quoniam paenituit te. abstulit dominus peccatum tuum; non morte morieris. bona igitur humilitas. denique humiliatus est et saluus

and he wrung from the unwilling king the word that David did not deserve to be killed. Rightly, then, he says: “I was humbled, and he saved me.” And again, when the prophet had come to him and announced the Lord’s indignation in the matter of the woman Bathsheba, he humbled himself and said: “I have sinned against the Lord.” And Nathan said to him: “Because you have repented, the Lord has taken away your sin; you shall not die.” Good, then, is humility. In fact he was humbled and was saved.

1 Sam 19:6 (allusion, high confidence) · Ps 116:6 (114:6 LXX) (quotation, high confidence) · 2 Sam 12:13 (quotation, high confidence)

Notes and citation

Summary: David’s humility saved him from Saul and, after Bathsheba, brought forgiveness.

1 Sam 19:6; Ps 116:6 (LXX 114:6); 2 Sam 12:13. “etid” is faulty in the digital text; translated by sense.

Notes on the original text

Digital text corrected (OCR slip; stray full stops in the digital text): humilitus sum. → humiliatus sum.; saluus.. → saluus.

Cite (SBL): Ambrose, Exp. Ps. 118 14.22.2 (CSEL 62:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-2

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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.

14.22.3CSEL 62:312

factus est. et alio loco, cum propter numeratum populum dominus esset offensus et misisset prophetam Gad, qui regi Dauid diceret: elige tibi quid fieri uelis, triennio famem super terram aut tribus mensibus fugere te a facie inimicorum tuorum persequentium te aut fieri triduo mortem in terra, respondit Dauid: angustiae mihi sunt haec tria; sed magis incidam in manum domini. quoniam magna est mi-

And in another place, when the Lord was offended because the people had been numbered and had sent the prophet Gad to say to King David, “Choose what you wish to be done: three years of famine on the land, or that you flee for three months before the face of your enemies pursuing you, or that there be three days of death in the land,” David answered: “These three are a strait to me; but I would rather fall into the hand of the Lord, for his mercy is very great,

2 Sam 24:12 (quotation, high confidence) · 2 Sam 24:13 (quotation, high confidence) · 2 Sam 24:14 (quotation, high confidence)

Notes and citation

Summary: After the census David chose to fall into God’s hands rather than men’s.

2 Sam 24:12–14.

Cite (SBL): Ambrose, Exp. Ps. 118 14.22.3 (CSEL 62:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-3

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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.

14.22.4CSEL 62:312–313

sericordia illius ualde, quam in manus hominum incidam. et cum dedisset dominus mortem in Israel a mane usque ad horam prandii septuaginta milibus hominum mortuis, respexit Dauid ad dominum et, cum uidisset angelum ferientem populum, dixit: ecce ego peccaui et ego pastor male feci, et isti in hoc grege quid fecerunt? fiat manus tua in me et in domo patris mei. et propitius factus est dominus, cum sacrificium reconciliationis domino esset oblatum. bona ergo humilitas quae regem plebemque seruauit. itaque reconciliato domino ait Dauid: bonum mihi est quod humiliatus sum.

than fall into the hands of men.” And when the Lord had sent death in Israel from morning until the hour of the midday meal, and seventy thousand men had died, David looked to the Lord and, seeing the angel striking the people, said: “Behold, I have sinned, and I the shepherd have done wrong; and these in this flock, what have they done? Let your hand be on me and on my father’s house.” And the Lord was appeased when the sacrifice of reconciliation had been offered to the Lord. Good, then, is humility, which saved king and people. So when the Lord was reconciled, David said: “It is good for me that I was humbled.”

2 Sam 24:14 (quotation, high confidence) · 2 Sam 24:15 (allusion, high confidence) · 2 Sam 24:17 (quotation, high confidence) · 2 Sam 24:25 (allusion, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence)

Notes and citation

Summary: David’s humble confession during the plague saved king and people.

2 Sam 24:14–17, 25; Ps 119:71 (LXX 118:71).

Cite (SBL): Ambrose, Exp. Ps. 118 14.22.4 (CSEL 62:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-4

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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 23

14.23.1CSEL 62:313

Bona ergo humilitas. praesertim si adiungatur ei deuotio uoluntaria. ideoque se uiuificari secundum uerbum petit, ut secundum uerbum uiuat et omnia cum ratione faciat, non secundum carnis uoluntatem. unde mysticum illud etiam moraliter accipi potest: in principio erat uerbum et uerbum erat apud deum et deus erat uerbum. hoc erat in principio apud deum. omnia per ipsum facta sunt et sine ipso factum est nihil. et tu imitator esto dei.

Good, then, is humility, especially if voluntary devotion is joined to it. And therefore he asks to be given life according to the word, so that he may live according to the word and do everything with reason, not according to the will of the flesh. Hence that mystical saying can also be taken morally: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” And you, be an imitator of God.

Ps 119:107 (118:107 LXX) (allusion, high confidence) · John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Eph 5:1 (allusion, high confidence)

Notes and citation

Summary: Asking for life according to the word means doing everything with reason, as all was made through the Word.

Ps 119:107 (LXX 118:107); John 1:1–3; Eph 5:1. Latin uerbum and ratio connect “word” and “reason.”

Cite (SBL): Ambrose, Exp. Ps. 118 14.23.1 (CSEL 62:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-23-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-23-1

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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.

14.23.2CSEL 62:313

quomodo imitator? numquid caelum potes facere aut terram aut mare? non utique. sed ut omnia per uerbum facias, nihil sine uerbo, omnia cum ratione. nihil sine ratione, quia non es inrationabilis. o homo, sed rationabilis.

How an imitator? Can you make heaven or earth or sea? Certainly not. But by doing everything through the word, nothing without the word, everything with reason, nothing without reason, because you are not irrational, O man, but rational.

Notes and citation

Summary: We imitate God by doing everything through the word and with reason.

Topics: Ethics

Cite (SBL): Ambrose, Exp. Ps. 118 14.23.2 (CSEL 62:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-23-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-23-2

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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 14, chapter 24

14.24.1CSEL 62:313

Sequitur uersus quartus: uoluntaria oris mei conproba, domine, et iudicia tua doce me. qui se humiliat, uiuificatur iuxta promissum dei, qui uiuificatur spiritu dei uoluntarius est minister. plurimum enim refert. utrum ex uoluntate quid facias an ex necessitate. quod placeat deo. denique uoluntarius minister habet praemium, coactus dispensat obsequium. sicut apostolo docente cognouimus.

The fourth verse follows: “Approve the voluntary offerings of my mouth, O Lord, and teach me your judgments.” He who humbles himself is given life according to God’s promise; he who is given life by the Spirit of God is a voluntary minister. For it makes a great difference whether you do something from will or from necessity, as to what pleases God. In fact the voluntary minister has a reward; the one compelled discharges a service, as we have learned from the apostle’s teaching.

Ps 119:108 (118:108 LXX) (quotation, high confidence) · 1 Cor 9:17 (allusion, high confidence)

Notes and citation

Summary: Service done willingly earns a reward; forced service is a mere duty.

Ps 119:108 (LXX 118:108); 1 Cor 9:17.

Notes on the original text

Digital text corrected (letter-spaced lemma split in the digital text): oris m e i conproba → oris mei conproba.

Cite (SBL): Ambrose, Exp. Ps. 118 14.24.1 (CSEL 62:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-1

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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.

14.24.2CSEL 62:313–314

scripsit enim: uae enim mihi est si non euangelizauero. si enim uolens hoc ago, mercedem habeo: si autem inuitus. dispensatio mihi credita est. uide uoluntarium executorem caelestis arbitrii. liber erat ex omnibus et omnium seruus est factus — uoluntate utique, non necessitate —, ut plurimos lucraretur. his quoque, qui legis uinculo tenerentur, quasi

For he wrote: “Woe to me if I do not preach the gospel. For if I do this willingly, I have a reward; but if unwillingly, a stewardship has been entrusted to me.” See a voluntary executor of the heavenly will. He was free from all and made himself the slave of all (by will, surely, not necessity), to win very many. To those too who were held by the bond of the law he showed himself as though

1 Cor 9:16 (quotation, high confidence) · 1 Cor 9:17 (quotation, high confidence) · 1 Cor 9:19 (allusion, high confidence) · 1 Cor 9:20 (allusion, high confidence)

Notes and citation

Summary: Paul served willingly, making himself the slave of all.

1 Cor 9:16–17, 19–20.

Notes on the original text

Digital text corrected (OCR slip): uae enirn mihi → uae enim mihi.

Cite (SBL): Ambrose, Exp. Ps. 118 14.24.2 (CSEL 62:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-2

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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.

14.24.3CSEL 62:314

sub lege esset se exhibuit, cum sub lege non esset, ut eos seruaret qui sub lege uiuebant. infirmis infirmis factus est, ut infirmos adsumptione infirmitatis propriae sustineret: omnibus omnia factus est non legitima necessitate, sed uoluntatis obsequio. aperuit mihi huius altitudinem consilii in epistula ad Philemonem scripta, quia quod ipse esset alium esse uellet, ut uoluntate potius quam necessitate detulisse domino uideretur.

under the law, though he was not under the law, to save those who lived under the law. To the weak he became weak, to support the weak by taking on weakness himself; he became all things to all, not by legal necessity but by the service of will. He opened to me the depth of this counsel in the letter written to Philemon, in that he wished another to be what he himself was, so that he might seem to have offered to the Lord by will rather than by necessity.

1 Cor 9:20 (allusion, high confidence) · 1 Cor 9:22 (quotation, high confidence) · Phlm 1:14 (allusion, medium confidence)

Notes and citation

Summary: Paul became all things to all by will, as his letter to Philemon shows.

1 Cor 9:20–22; Philemon.

Cite (SBL): Ambrose, Exp. Ps. 118 14.24.3 (CSEL 62:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-3

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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.

14.24.4CSEL 62:314

itaque pro Onesimo interueniens sic ait: tu autem illum ut mea uiscera suscipe; quem ego uolueram mecum detinere, ut pro te mihi ministraret in uinculis euangelii, sed sine consilio tuo nihil uolui facere, ne uelut ex necessitate bonum tuum esset, sed uoluntarium. quam sedulus suasor. qui cum esset uas electionis diuinae, consortium consilii non

So, interceding for Onesimus, he says: “Receive him as my own heart; I wished to keep him with me, so that he might serve me on your behalf in the chains of the gospel; but without your consent I wished to do nothing, so that your good deed might not be as of necessity, but voluntary.” What a diligent persuader, who, though he was a vessel of divine election, did not

Phlm 1:12 (quotation, high confidence) · Phlm 1:13 (quotation, high confidence) · Phlm 1:14 (quotation, high confidence) · Acts 9:15 (allusion, medium confidence)

Notes and citation

Summary: Paul’s appeal for Onesimus shows his wish that good be done freely.

Phlm 12–14; Acts 9:15.

Notes on the original text

Digital text corrected (stray letter in the digital text): I itaque pro Onesimo → itaque pro Onesimo.

Cite (SBL): Ambrose, Exp. Ps. 118 14.24.4 (CSEL 62:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-4

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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.

14.24.5CSEL 62:314

dedignabatur alieni, ne alterum fructu uoluntatis propriae defraudaret! recte ergo Dauid ait quasi propheta: uoluntaria oris mei conproba, domine, oris sui offerens domino sacrificium uoluntarium, eo quod ut apis illa prophetica bonos flores colligere ore consueuerit, fauos ore fingere, mella ore conponere et ex herbis suauibus ore filios legere, quae, cum sit, inquit, robore infirma, sapientiae praedicatione substantiae suae producit aetatem. quod sit istud uoluntarium oris sacrificium, recognosce: imola deo sacrificium laudis.

disdain to share his counsel with another, so as not to cheat the other of the fruit of his own will! Rightly, then, does David say as a prophet, “Approve the voluntary offerings of my mouth, O Lord,” offering the Lord the voluntary sacrifice of his mouth, because, like that prophetic bee, he was used to gathering good flowers with his mouth, shaping honeycombs with his mouth, composing honey with his mouth, and with his mouth choosing offspring from sweet herbs; the bee which, it says, though weak in strength, by the preaching of wisdom prolongs the age of its substance. Recognize what this voluntary sacrifice of the mouth is: “Offer to God the sacrifice of praise.”

Ps 119:108 (118:108 LXX) (quotation, high confidence) · Prov 6:8 (allusion, medium confidence) · Ps 50:14 (49:14 LXX) (quotation, high confidence)

Notes and citation

Summary: David offers God the voluntary sacrifice of his mouth, like the bee of Proverbs; it is the sacrifice of praise.

Ps 119:108 (LXX 118:108); Prov 6:8 (the LXX addition on the bee); Ps 50:14 (LXX 49:14).

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 14.24.5 (CSEL 62:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-5

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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 25

14.25.1CSEL 62:314–315

Expectat dominus uoluntarios ministros. denique in libro Esaiae dicit dominus: quem mittam? utique seruulo suo poterat imperare, quem dignum qui mitteretur inuenerat, sed uoluit eum spontaneae oblationis non fraudare mercede, Qui ut ipse se offerret praestolatus est.

The Lord awaits voluntary ministers. In fact in the book of Isaiah the Lord says: “Whom shall I send?” He could surely have commanded his servant, whom he had found worthy to be sent, but he wished not to cheat him of the reward of a spontaneous offering; he waited for him to offer himself.

Isa 6:8 (quotation, high confidence)

Notes and citation

Summary: God asked “Whom shall I send?” so that Isaiah might volunteer.

Isa 6:8.

Notes on the original text

Digital text corrected (letters lost in the digital text): sed luit eum → sed uoluit eum.

Cite (SBL): Ambrose, Exp. Ps. 118 14.25.1 (CSEL 62:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-25-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-25-1

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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.

14.25.2CSEL 62:315

et quamuis eius sciret affectum, expectauit tamen uocem, ut cumularet gratiam. unde se offerens Esaias ait: ecce ego, mitte me et sic postea est missus ad populum. ideo de eo dictum est, quia Esaias audet et dicit. etenim quasi uoluntarium organum uberiore spiritus sui gratia Christus impleuit.

And though he knew his disposition, he still waited for his voice, so as to heap up grace. Hence, offering himself, Isaiah says: “Here I am, send me,” and so afterwards he was sent to the people. That is why it is said of him that “Isaiah is bold and says.” For Christ filled him, as a voluntary instrument, with the richer grace of his Spirit.

Isa 6:8 (quotation, high confidence) · Rom 10:20 (quotation, high confidence)

Notes and citation

Summary: Isaiah offered himself, and Christ filled him as a willing instrument.

Isa 6:8; Rom 10:20.

Notes on the original text

Digital text corrected (word split in the digital text): Esaias audet e t dicit → Esaias audet et dicit.

Cite (SBL): Ambrose, Exp. Ps. 118 14.25.2 (CSEL 62:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-25-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-25-2

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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.

Exposition 14, chapter 26

14.26.1CSEL 62:315

Nec otiose hoc positum puto, quia uoluntaria oris sui placere desiderat domino. multi prophetae, sed non in omnibus oris uoluntaria placent. excusabat Hieremias dicens: qui es dominator domine, ecce nescio loqui, quia iuuenior sum ego, et dixit ei dominus: quocumque misero te abibis et secundum omnia quaecumque mandauero tibi loqueris.

Nor do I think it set down idly that he desires the voluntary offerings of his mouth to please the Lord. There are many prophets, but not in all are the voluntary offerings of the mouth pleasing. Jeremiah excused himself, saying: “You who are Lord and master, behold, I do not know how to speak, for I am too young”; and the Lord said to him: “Wherever I send you, you shall go, and you shall speak according to all that I command you.”

Jer 1:6 (quotation, high confidence) · Jer 1:7 (quotation, high confidence)

Notes and citation

Summary: Jeremiah excused himself as too young, but God sent him.

Jer 1:6–7.

Notes on the original text

Digital text corrected (letter-spaced word in the digital text): iuuenior sum e g o, et dixit → iuuenior sum ego, et dixit.

Cite (SBL): Ambrose, Exp. Ps. 118 14.26.1 (CSEL 62:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-1

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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.

14.26.2CSEL 62:315

uerecunde propheta aetatem corporis praetendebat, ne exequendis caelestibus imperatis inpar esse adulescentia deprehenderetur. sed deus, qui morum magis quam annorum considerandam iudicaret aetatem et in iuuenali corpore maturitatem robustae sapientiae in suo seruulo praeuideret, ait: noli dicere quia iuuenior sum ego, hoc est: prohibuit eum iuuenalis aetatis contemplatione uires suas perpendere, cui fides canitiem sapientiae ministraret.

Modestly the prophet put forward his bodily age, lest his youth be found unequal to carrying out the heavenly commands. But God, who judged that the age of character rather than of years must be considered, and who foresaw in his servant’s youthful body the maturity of strong wisdom, said: “Do not say, ‘I am too young’”; that is, he forbade him to weigh his strength by considering his youthful age, since faith would supply him with the gray hair of wisdom.

Jer 1:7 (quotation, high confidence)

Notes and citation

Summary: God judged Jeremiah by maturity of character, not years.

Jer 1:7.

Cite (SBL): Ambrose, Exp. Ps. 118 14.26.2 (CSEL 62:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-2

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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.

14.26.3CSEL 62:315–316

et iterum in posterioribus cum dixisset idem propheta: seduxisti me, domine, et seductus sum. et dixi: non nominabo nomen eius et non loquar in nomine eius ultra, addidit: et factus est in corde meo ut ignis ardens flammans in ossibus meis et dissolutus sum undique et ferre non possum. aduertimus igitur quod his etiam, qui excusandum aut officium suum certa aliqua causa negandum putauerint, dominus tamen noster aut rationem persuadeat aut cupiditatem propheticae reuelationis inspiret, ut ad subeundum officium uoluntate concurrant, non necessitate concedant, quo merces ad eos integrae deuotionis possit plenior peruenire. prophetauit et Caiphas: quia expedit unum hominem mori pro populo, sed hoc uoluntarium oris ministerium non erat. quia loquebatur inuitus. denique quid diceret nesciebat.

And again, later on, when the same prophet had said, “You deceived me, O Lord, and I was deceived; and I said, ‘I will not name his name, and I will not speak in his name any more,’” he added: “And it became in my heart like a burning fire flaming in my bones, and I am dissolved on every side and cannot bear it.” We notice, then, that to those too who have thought they should excuse themselves or refuse their office for some definite reason, our Lord nonetheless either commends the reason or breathes in the desire for prophetic revelation, so that they may run to undertake the office by will, not yield to it by necessity, so that the reward of entire devotion may come to them more fully. Caiaphas too prophesied, “It is expedient that one man die for the people,” but this was not a voluntary ministry of the mouth, because he spoke unwillingly. In fact he did not know what he was saying.

Jer 20:7 (quotation, high confidence) · Jer 20:9 (quotation, high confidence) · John 11:50 (quotation, high confidence) · John 11:51 (allusion, high confidence)

Notes and citation

Summary: God moves the reluctant to serve willingly; Caiaphas’s prophecy was not a willing offering.

Jer 20:7, 9; John 11:50–51. “persuadeat” is translated “commends” by sense.

Notes on the original text

Digital text corrected (verse number leaked into the digital text): ultra, 23 addidit → ultra, addidit; dissolutus 4 sum → dissolutus sum.

Cite (SBL): Ambrose, Exp. Ps. 118 14.26.3 (CSEL 62:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-3

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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 14, chapter 27

14.27.1CSEL 62:316

Quae ergo uoluntaria oris sui domino Dauid placere desiderat? elegi abiectus esse in domo domini magis quam habitare in tabernaculis peccatorum. audiam quid loquetur in me dominus deus. aperiam in parabolis os meum. loquar propositiones ab initio saeculi. paraui lucernam christo meo. corpus suum quod erat ante limosum et caeno

What, then, are the voluntary offerings of his mouth that David desires to please the Lord? “I have chosen to be cast down in the house of the Lord rather than to dwell in the tents of sinners.” “I will hear what the Lord God will speak in me.” “I will open my mouth in parables; I will utter propositions from the beginning of the world.” “I have prepared a lamp for my anointed.” His body, which before was muddy and clogged with the mire

Ps 84:10 (83:11 LXX) (quotation, high confidence) · Ps 85:8 (84:9 LXX) (quotation, high confidence) · Ps 78:2 (77:2 LXX) (quotation, high confidence) · Ps 132:17 (131:17 LXX) (quotation, high confidence)

Notes and citation

Summary: David’s willing offerings of the mouth are his psalms of devotion, including “I have prepared a lamp for my anointed.”

Ps 84:10 (LXX 83:11); Ps 85:8 (LXX 84:9); Ps 78:2 (LXX 77:2); Ps 132:17 (LXX 131:17).

Cite (SBL): Ambrose, Exp. Ps. 118 14.27.1 (CSEL 62:316; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-1

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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.

14.27.2CSEL 62:316

hereditariae conluuionis obstructum, ut oleum spiritale recipere non posset, Christo parauit. ut luceat. Christo lucet cuius opera in Christi lucent lumine: Christo lucebat Petrus, cum diceret: in nomine Iesu Christi Nazareni surge et ambula; Christo lucebat ille qui dicebat sanat te dominus Iesus: Christo lucebat martyrum lucerna, qui pro Christo subiere martyrium: Christo lucebat Dauid, qui poterat dicere: cor meum et caro mea exultauerunt in deum uiuum.

of inherited filth, so that it could not receive spiritual oil, he prepared for Christ, so that it might shine. He shines for Christ whose works shine in the light of Christ. Peter shone for Christ when he said: “In the name of Jesus Christ of Nazareth, rise and walk.” He shone for Christ who said: “The Lord Jesus heals you.” The lamp of the martyrs, who underwent martyrdom for Christ, shone for Christ. David shone for Christ, who could say: “My heart and my flesh have exulted in the living God.”

Acts 3:6 (quotation, high confidence) · Acts 9:34 (quotation, high confidence) · Ps 84:2 (83:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Those whose works shine in Christ’s light, like Peter, the martyrs and David, are lamps for Christ.

Acts 3:6; Acts 9:34; Ps 84:2 (LXX 83:3).

Topics: Martyrdom

Cite (SBL): Ambrose, Exp. Ps. 118 14.27.2 (CSEL 62:316; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-2

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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.

14.27.3CSEL 62:316–317

Christo parauerat mentem. cum de eo, a quo frequenter ad mortem fuerat adpetitus. diceret: non mihi contingat a domino, si fecero hoc uerbum, domino meo, christo domini inicere manum meam. cum maiorem haberet causam tuendae salutis suae, ut occideret persequentem, etiam alios qui suadebant inimico non esse parcendum, quem dominus iuxta promissum suum in manus ipsius tradidisset, ab eius necandi cupiditate reuocabat. Christo lucebat propheta, cum de eo.

He had prepared his mind for Christ when he said of the one by whom he had often been sought for death: “The Lord forbid that I should do this thing to my lord, to put my hand on the Lord’s anointed.” Though he had the greater reason to protect his own life by killing his persecutor, he even held back from the desire to kill him others who urged that the enemy should not be spared, since the Lord, according to his promise, had delivered him into his hands. The prophet shone for Christ when, of the one

1 Sam 24:6 (1 Kgdms 24:7 LXX) (quotation, high confidence) · 1 Sam 26:9 (allusion, high confidence)

Notes and citation

Summary: David prepared his mind for Christ by sparing Saul, the Lord’s anointed.

1 Sam 24:6 (LXX and Vulgate 24:7); 1 Sam 26:8–11.

Notes on the original text

Digital text corrected (stray mark in the digital text): ( Christo parauerat → Christo parauerat.

Topics: Love of enemies and forgiveness of wrongs

Cite (SBL): Ambrose, Exp. Ps. 118 14.27.3 (CSEL 62:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-3

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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.

14.27.4CSEL 62:317

qui patris domum turpi macularat incestu, qui patris salutem parricidalibus proeliis adpetebat, pius tamen pater diceret ad proelium profecturis: parcite filio meo Abessalon. tacebat inprobitatis scelus, pietatis autem gradum et nomen necessitudinis praeferebat, ut pugnaturi non aduersarium regis, sed filium cogitantes dolorem laesae pietatis inhiberent.

who had defiled his father’s house by foul incest and sought his father’s life in parricidal battles, the devoted father nonetheless said to those setting out for battle: “Spare my son Absalom.” He kept silent about the crime of wickedness, but put forward the rank of fatherly love and the name of kinship, so that those about to fight, thinking not of the king’s enemy but of his son, might restrain the grief of wounded love.

2 Sam 16:22 (allusion, high confidence) · 2 Sam 18:5 (quotation, high confidence)

Notes and citation

Summary: David asked his men to spare Absalom, who had sinned against him.

2 Sam 16:22; 2 Sam 18:5.

Topics: Love of enemies and forgiveness of wrongs

Cite (SBL): Ambrose, Exp. Ps. 118 14.27.4 (CSEL 62:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-4

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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.

14.27.5CSEL 62:317

et post mortem eius operuit faciem suam et magna uoce clamabat dicens: filius meus Abessalon, filius meus. hanc uocem parricida non meruit, sed Christi prophetabat gratiam. didicerat propheta de Christo bonus esse pater, qui bono filii seruiebat.

And after his death he covered his face and cried with a loud voice, saying: “My son Absalom, my son.” The parricide did not deserve this cry, but it prophesied the grace of Christ. The prophet had learned from Christ to be a good father, who served the good of his son.

2 Sam 19:4 (2 Kgdms 19:5 LXX) (quotation, high confidence)

Notes and citation

Summary: David’s lament for Absalom prophesied the grace of Christ.

2 Sam 19:4 (LXX and Vulgate 19:5).

Cite (SBL): Ambrose, Exp. Ps. 118 14.27.5 (CSEL 62:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-5

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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 28

14.28.1CSEL 62:317

Denique ideo dicebat: et iudicia tua doce me, quia iudicia dei sicut abyssus multa et inscrutabilia. ut apostolus dicit. ideo non poterat ea nisi Christo docente cognoscere, quia unus magister omnium Christus est. haec autem Christi iudicia sunt, ut his qui nobis insidiati fuerint nouerimus non uicem iniuriae rependendam, sed pro iniuria magis deferendam gratiam.

In fact that is why he said, “And teach me your judgments,” because the judgments of God are like a great deep and inscrutable, as the apostle says. Therefore he could not know them except with Christ teaching, because Christ is the one teacher of all. And these are the judgments of Christ: that we know not to repay injury to those who have laid snares for us, but rather to return kindness for injury.

Ps 119:108 (118:108 LXX) (quotation, high confidence) · Ps 36:6 (35:7 LXX) (allusion, high confidence) · Rom 11:33 (allusion, high confidence) · Matt 23:10 (allusion, medium confidence)

Notes and citation

Summary: God’s deep judgments are learned from Christ: repay injury with kindness.

Ps 119:108 (LXX 118:108); Ps 36:6 (LXX 35:7); Rom 11:33; Matt 23:10.

Notes on the original text

Digital text corrected (stray full stop in the digital text): doce me,. quia → doce me, quia.

Topics: Ethics, Love of enemies and forgiveness of wrongs

Cite (SBL): Ambrose, Exp. Ps. 118 14.28.1 (CSEL 62:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-28-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-28-1

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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.

14.28.2CSEL 62:317–318

denique maledicentibus non remaledixit. percutientes non repercussit, sed magis etiam crucifixus pro persequentibus se piae intercessionis apud patrem auxilium deferebat dicens: pater. dimitte illis; non enim sciunt quid faciunt. haec igitur quisquis fecerit legis iudicia, remuneratione donatur a Christo.

In fact he did not curse back those who cursed him, he did not strike back those who struck him, but even when crucified he offered the help of devoted intercession with the Father for his persecutors, saying: “Father, forgive them; for they do not know what they do.” So whoever does these judgments of the law receives a reward from Christ.

1 Pet 2:23 (allusion, high confidence) · Luke 23:34 (quotation, high confidence)

Notes and citation

Summary: Christ did not return evil for evil but prayed for his persecutors.

1 Pet 2:23; Luke 23:34.

Topics: Christology, Ethics, Love of enemies and forgiveness of wrongs

Cite (SBL): Ambrose, Exp. Ps. 118 14.28.2 (CSEL 62:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-28-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-28-2

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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.

Exposition 14, chapter 29

14.29.1CSEL 62:318

Sed quis iudicia dei doceri potest nisi qui animam suam intenderit semper ad dominum, qui potest dicere: anima mea in manibus tuis semper, et legem tuam non sum oblitus? aliqui habent: anima mea in manibus meis semper, hoc est in actibus meis, hoc est in operibus meis.

But who can be taught the judgments of God except one who has always turned his soul to the Lord, who can say: “My soul is in your hands always, and I have not forgotten your law”? Some manuscripts have: “My soul is in my hands always,” that is, in my actions, that is, in my works.

Ps 119:109 (118:109 LXX) (quotation, high confidence)

Notes and citation

Summary: Only one whose soul is always in God’s hands learns his judgments; some read “in my hands.”

Ps 119:109 (LXX 118:109, “in my hands”).

Notes on the original text

Digital text corrected (OCR slip): av ima mea → anima mea.

Cite (SBL): Ambrose, Exp. Ps. 118 14.29.1 (CSEL 62:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-29-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-29-1

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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.

14.29.2CSEL 62:318

quamuis in periculis positus dicit iustus ad dominum: propter te cotidie morior, cotidie periclitor. periclitor ab insidiatore. periclitor ab obtrectatore. periclitor ab his quos arguo. quos reuinco, periclitor pro ueritate atque iustitia. ego tamen nec periculis territus tuae legis oblitus sum. propterea in manibus meis anima mea. sed quia plerique habent: anima mea in manibus tuis semper, hoc latius explanandum arbitror.

Though placed in dangers, the righteous man says to the Lord: “For your sake I die daily, daily I am in peril.” I am in peril from the plotter, in peril from the slanderer, in peril from those whom I rebuke, whom I refute; I am in peril for truth and righteousness. Yet I, not terrified by dangers, have not forgotten your law; therefore my soul is in my hands. But because most manuscripts have “My soul is in your hands always,” I think this must be explained more broadly.

1 Cor 15:31 (allusion, high confidence) · Rom 8:36 (allusion, high confidence) · 2 Cor 11:26 (echo, medium confidence)

Notes and citation

Summary: The righteous in daily danger keeps God’s law; most manuscripts read “in your hands.”

1 Cor 15:31; Rom 8:36; 2 Cor 11:26.

Cite (SBL): Ambrose, Exp. Ps. 118 14.29.2 (CSEL 62:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-29-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-29-2

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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 30

14.30.1CSEL 62:318

Scit propheta, scit ubi animae suae praesidium locet. unde opem speret. in manibus dei constituere uult animam suam. quia cor regis in manu dei. quicumque proprium corpus subegerit nec eius passionibus turbari animam suam rector sui congrua uiuacitate permiserit, is bene regia quadam potestate se cohibens rex dicitur. quod regere se nouerit et arbiter sui iuris sit. non captiuus trahatur in culpam nec praeceps feratur in uitium. huius anima non perit in aeternum nec quisquam rapit eam de manu patris omnipotentis aut filii. manus enim dei. quae solidauit caelum. quos tenuerit non amittit.

The prophet knows, he knows where to place the protection of his soul, whence to hope for help. He wishes to set his soul in the hands of God, because the heart of the king is in the hand of God. Whoever has subdued his own body and, ruling himself with fitting vigor, has not let his soul be troubled by its passions, he, restraining himself well with a kind of royal power, is called a king, because he knows how to rule himself and is master of his own right, so that he is not dragged captive into guilt nor carried headlong into vice. His soul does not perish for ever, nor does anyone snatch it from the hand of the almighty Father or of the Son. For the hands of God, which made firm the heaven, do not lose those they have held.

Prov 21:1 (quotation, high confidence) · John 10:28 (allusion, high confidence) · John 10:29 (allusion, high confidence) · Isa 48:13 (echo, medium confidence)

Notes and citation

Summary: Whoever rules himself is a king whose heart is in God’s hand, and no one snatches him from it.

Prov 21:1; John 10:28–29; Isa 48:13.

Topics: Ethics

Cite (SBL): Ambrose, Exp. Ps. 118 14.30.1 (CSEL 62:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-30-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-30-1

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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 31

14.31.1CSEL 62:318–319

Quae sint igitur istae manus, consideremus. in Canticis habes: laeua eius sub caput meum e t dextera eius conplectetur me. hoc loquitur sponsa de Christo. anima de uerbo dei: Christus autem idem est uerbum dei atque sapientia. beata ergo anima quam complectitur sapientia. magna est sapientiae manus, magna dextera totam complectitur animam. tota enim munita est quae desponsata uerbo est dei; plenitudo enim sapientiae timere deum. quae ergo deum timet anima pleno se munit ipsa praesidio. mittit sapientia laeuam suam sub collum eius, dexteram autem in complexum eius. utrumque quidem brachium eius ad utilia extenditur. habent tamen propria sua singulae manus sapientiae; in dextera eius longitudo uitae est. in sinistra autem diuitiae et gloria. bonis utique manus utraque dotata est dotibus, in eo tamen habent uarietatem sui muneris. quod et praesentia et futura tempora conprehendunt, ut laeua praesentium remuneratrix. dextera futurorum sit.

Let us consider, then, what these hands are. In the Song of Songs you have: “His left hand is under my head, and his right hand will embrace me.” The bride says this of Christ, the soul of the Word of God; and Christ is both the Word of God and the Wisdom. Blessed, then, is the soul which Wisdom embraces. Great is the hand of Wisdom; great is the right hand which embraces the whole soul. For the soul betrothed to the Word of God is wholly protected; for the fullness of wisdom is to fear God. So the soul that fears God protects itself with full defense. Wisdom puts her left hand under its neck and her right hand in embrace. Both her arms are stretched out for useful ends; yet each hand of Wisdom has its own: in her right hand is length of life, in her left riches and glory. Both hands are endowed with good gifts, yet they differ in their gift in this, that they embrace present and future times: the left rewards the present, the right the future.

Song 2:6 (quotation, high confidence) · 1 Cor 1:24 (allusion, high confidence) · Prov 3:16 (quotation, high confidence)

Notes and citation

Summary: The hands of God are Wisdom’s: the left gives present riches and glory, the right eternal life.

Song 2:6; 1 Cor 1:24; Sir 1:16; Prov 3:16.

Extrabiblical texts: Sir 1:16 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 14.31.1 (CSEL 62:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-31-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-31-1

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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 32

14.32.1CSEL 62:319

Possumus hoc etiam de prophetia sancti patriarchae Israel cognoscere. nam cum dexteram suam posuisset super Ephraim. sinistram autem super Manassen et conuertere eas Ioseph aetatum consideratione uoluisset, ut dexteram patris super caput Manasse senioris filii conlocaret. noluit et dixit: scio. fili: et hic erit in populum et hic exaltabitur. sed frater iunior maior illo erit. in quo maior? in eo utique. quia benedictione praelatus est, dicentibus posteris. hoc est Ephraim: faciat uobis deus sicut Ephraim et Manassen.

We can know this also from the prophecy of the holy patriarch Israel. For when he had put his right hand on Ephraim and his left on Manasseh, and Joseph, considering their ages, wished to change them so as to place his father’s right hand on the head of Manasseh, the elder son, he would not, and said: “I know, my son; this one too shall become a people and shall be exalted, but his younger brother shall be greater than he.” Greater in what? Surely in this, that he was preferred in the blessing, as later generations said, “God make you like Ephraim and Manasseh,” that is, Ephraim first,

Gen 48:14 (allusion, high confidence) · Gen 48:19 (quotation, high confidence) · Gen 48:20 (quotation, high confidence)

Notes and citation

Summary: Jacob’s right hand on Ephraim, the younger, shows the greater blessing.

Gen 48:14–20.

Cite (SBL): Ambrose, Exp. Ps. 118 14.32.1 (CSEL 62:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-32-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-32-1

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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.

14.32.2CSEL 62:319–320

uel quia semen eius multitudo gentium sit quae in hoc saeculo laborem elegit. credens in dominum Iesum, ut consolationem habent futurorum. Manasse autem semen est populus obliuionis. qui proprium oblitus auctorem exaltatus ad tempus in hoc saeculo est. daturus in reliquum poenas graues. quia deum suum et dominum denegauit.

or because his seed is the multitude of the nations, which in this world chose toil, believing in the Lord Jesus, so as to have the consolation of things to come. But the seed of Manasseh is the people of forgetfulness, which, forgetting its own maker, is exalted for a time in this world, but will pay grievous penalties hereafter, because it denied its God and Lord.

Gen 48:19 (allusion, high confidence) · Gen 41:51 (allusion, medium confidence)

Notes and citation

Summary: Ephraim figures the believing nations; Manasseh, “forgetfulness,” the people who denied Christ.

Gen 48:19; Gen 41:51 (Manasseh, “making to forget”). Translated as written.

Notes on the original text

Digital text corrected (OCR slip): in hoe saeeulo → in hoc saeculo.

Cite (SBL): Ambrose, Exp. Ps. 118 14.32.2 (CSEL 62:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-32-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-32-2

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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 33

14.33.1CSEL 62:320

Hoc ideo diximus, ut probaremus ea esse potiora quae futura sunt. denique laeua sapientiae sub capite sponsae est, dextera autem superior, quae totam conplectitur sponsam. itaque illa quasi fulcrum est quietis praesentis, quo anima innixa requiescit. habet ubi reclinet caput suum, quia laeua sapientiae diuitiae sunt et gloria.

We have said this to prove that things to come are better. In fact the left hand of Wisdom is under the bride’s head, but the right hand is above, embracing the whole bride. So the former is like a support for present rest, on which the soul leans and rests. It has where to lay its head, for the left hand of Wisdom is riches and glory.

Song 2:6 (allusion, high confidence) · Prov 3:16 (allusion, high confidence)

Notes and citation

Summary: The left hand supports present rest; the right, above, embraces the whole soul.

Song 2:6; Prov 3:16.

Cite (SBL): Ambrose, Exp. Ps. 118 14.33.1 (CSEL 62:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-33-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-33-1

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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.

14.33.2CSEL 62:320

ad tempus haec demulcent et ex parte solacio sunt. et ideo filius hominis non habebat ubi caput suum reclinaret, quia, cum diues esset. pauper factus est nec gloriam aliquam istius saeculi requirebat, quia uenerat non ut in portione, sed ut uniuerso humano generi subueniret, dicens: mihi irascimini quia totum hominem sanum feci sabbato?, hoc est totum non ut facultatum conlatione ditaret, non ut honorum insignibus, non ut gloriae saecularis cumularet augmento — haec enim non habent beatitudinis et gratiae plenitudinem —, sed totum hoc est, quo longitudinem uitae conplecteretur aeternae. neque enim communis uitae similis uita in dextera est sapientiae, sed longitudo uitae est, ut, qui accipit uitam a sapientia, non exiguitatem uitae, sed perpetuitatem et aeternitatis longitudinem adipiscatur.

These soothe for a time and are partly a comfort. And therefore the Son of man had nowhere to lay his head, because, though he was rich, he became poor and sought no glory of this world, for he had come to help not a part but the whole human race, saying: “Are you angry with me because I made a whole man well on the sabbath?” That is, whole: not to enrich him with a gift of means, not with the insignia of honors, not to heap on him an increase of worldly glory (for these do not have the fullness of blessedness and grace), but whole, that is, so that he might embrace length of eternal life. For the life in Wisdom’s right hand is not like common life, but is length of life, so that whoever receives life from Wisdom obtains not shortness of life but perpetuity and the length of eternity.

Matt 8:20 (allusion, high confidence) · 2 Cor 8:9 (allusion, high confidence) · John 7:23 (quotation, high confidence) · Prov 3:16 (allusion, high confidence)

Notes and citation

Summary: Christ sought no worldly glory; Wisdom’s right hand gives eternal length of life.

Matt 8:20; 2 Cor 8:9; John 7:23; Prov 3:16.

Topics: Eschatology

Cite (SBL): Ambrose, Exp. Ps. 118 14.33.2 (CSEL 62:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-33-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-33-2

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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 34

14.34.1CSEL 62:320

Bonus amictus aeternitas uitae. hoc pallium sponsae custodes uoluerunt auferre murorum, quo primus homo fuerat exutus; sed anima deo deuota quaesitum diu tenendo et non dimittendo dilectum pretioso caritatis diuinae se uestiuit inuolucro. beati igitur qui tali pallio uestiuntur et amictum huiusmodi legis obseruatione

A good mantle is eternity of life. This cloak the watchmen of the walls wished to take from the bride, the cloak of which the first man had been stripped; but the soul devoted to God, by holding the beloved she had long sought and not letting him go, clothed herself with the precious wrapping of divine love. Blessed, then, are those who are clothed with such a cloak and have earned a mantle of this kind by keeping the law,

Song 5:7 (allusion, high confidence) · Song 3:4 (allusion, high confidence) · Gen 3:21 (echo, low confidence)

Notes and citation

Summary: Eternal life is the bride’s mantle, which the watchmen tried to take and which the faithful soul keeps by love.

Song 5:7; Song 3:4; Gen 3:21.

Cite (SBL): Ambrose, Exp. Ps. 118 14.34.1 (CSEL 62:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-1

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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.

14.34.2CSEL 62:320–321

meruerunt, quia non sunt legis obliti, sed quae erant legis operati sunt; nam qui praeter legem agit, legis oblitus est. et ideo haec anima candida ascendit e terris, quia fulget amicta ueste sapientiae, et dicunt de ea uirtutes illae quae portas custodiunt caeli: quae est quae ascendit candida, innitens super fratrem suum?, cum ea, quae posuit caput suum super laeuam sapientiae, ut aperiret manus pauperi, ad subueniendum inopi partis aut derelictis sibi, non inuasis atque direptis diuitiis uteretur, quae gloriae cupida bonis eam operibus adquisiuit, non inani saeculares iactantia dignitates ambiuit. hoc est enim caput suum et quod-

because they did not forget the law, but did the things of the law; for whoever acts outside the law has forgotten the law. And so this soul ascends white from the earth, because she shines clothed in the garment of wisdom; and those powers that guard the gates of heaven say of her: “Who is this that ascends white, leaning on her brother?”, since she laid her head on the left hand of Wisdom, so as to open her hands to the poor, and used riches inherited or left to her, not seized and plundered, to help the needy; desiring glory, she acquired it by good works, and did not canvass for worldly dignities with empty boasting. For this is to set one’s head and a kind of

Song 8:5 (quotation, high confidence) · Prov 31:20 (echo, medium confidence)

Notes and citation

Summary: The soul that keeps the law and uses wealth for the poor ascends white, and the heavenly powers marvel.

Song 8:5 (LXX form); Prov 31:20. The word quoddam is divided between 14.34.2 and 14.34.3.

Notes on the original text

Digital text corrected (stray marks in the digital text): quod-,)------... → quod-.

Topics: Ethics

Cite (SBL): Ambrose, Exp. Ps. 118 14.34.2 (CSEL 62:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-2

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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.

14.34.3CSEL 62:321

dam sensuum principale supra manum sapientiae constituere. ea, inquam, anima meritis ascendit albentibus ex isto uitae huius, ut habent plerique, deserto ad illum florentem semper locum iucunditatis aeternae. istae sunt uirtutes, quae et in Esaiae libro dicunt: quis est iste qui aduenit ex Edom, rubor uestimentorum ex Bosor, sic speciosus in stola? istae, inquam, sunt quae mirantur ex isto confragoso scopulosoque deserto aliquam ascendere animam posse sine magnorum labe uitiorum, et ideo gratulantur repertam, quae uestimenta innocentiae naturalis non polluerit atramento insipientiae saecularis, sed spiritalis gratiae candore mundarit.

ruling part of the senses above the hand of Wisdom. That soul, I say, ascends by her white merits from this desert of the present life, as many read, to that ever-flowering place of eternal joy. These are the powers who also say in the book of Isaiah: “Who is this who comes from Edom, the redness of his garments from Bozrah, so beautiful in his robe?” These, I say, are those who marvel that any soul can ascend from this rough and rocky desert without the stain of great vices, and therefore congratulate her when found, for she has not polluted the garments of natural innocence with the black ink of worldly folly, but has cleansed them with the whiteness of spiritual grace.

Textual problem in this passage: see the notes.

Isa 63:1 (quotation, high confidence) · Song 8:5 (allusion, medium confidence)

Notes and citation

Summary: The heavenly powers marvel at a soul ascending unstained from the desert of this life.

Isa 63:1; Song 8:5 (“from the desert,” as many manuscripts read).

Cite (SBL): Ambrose, Exp. Ps. 118 14.34.3 (CSEL 62:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-3

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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 35

14.35.1CSEL 62:321–322

Dicit ergo ea anima iam secura, iam laeta: posuerunt peccatores laqueum mihi, et de mandatis tuis non erraui. digna uox relinquentis hoc saeculum, eo quod retia persequentium et insidiatorum laqueos euaserit. uox digna martyribus, quibus multa supplicia proponebantur, multa etiam offerebantur-

So that soul, now secure, now glad, says: “Sinners have set a snare for me, and I have not strayed from your commandments.” A fitting voice for one leaving this world, because she has escaped the nets of persecutors and the snares of plotters. A voice fitting for martyrs, before whom many punishments were set and to whom many rewards were also offered,

Ps 119:110 (118:110 LXX) (quotation, high confidence)

Notes and citation

Summary: The verse fits the martyr who escapes the snares of torment and bribes.

Ps 119:110 (LXX 118:110).

Notes on the original text

Digital text corrected (OCR slip; stray letter in the digital text; word split in the digital text): po suerunt peccatores → posuerunt peccatores; non erraui i. → non erraui.; insidiaterum → insidiatorum.

Topics: Martyrdom

Cite (SBL): Ambrose, Exp. Ps. 118 14.35.1 (CSEL 62:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-35-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-35-1

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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.

14.35.2CSEL 62:322

bantur praemia, ut a martyrii studio uel terrore poenarum et saeuae mortis horrore uel praemiorum reuocarentur inlecebra. grauis laqueus proscriptionis, qui saepe frangit sanctos inopiae deformitate, quos mortis formido non fregerit, laqueus alius incendii, laqueus carceris diuturnique supplicii. grandis laqueus, cum diuitiae promittuntur, cum honores, cum amicitiae tyrannorum. qui ergo haec euaserit et ad martyrium potuerit peruenire, recte dicit: posuerunt peccatores laqueum mihi, sed a tuorum mandatorum non declinaui semitis, cui despicienti praesentia, futura quaerenti regnum caeleste diuinitatis tuae promissione reseratum est.

so that they might be called back from their zeal for martyrdom either by terror of punishments and horror of cruel death or by the allurement of rewards. Heavy is the snare of proscription, which often breaks with the ugliness of want saints whom fear of death had not broken; another snare is fire, another the prison and lasting punishment. A great snare it is when riches are promised, when honors, when the friendship of tyrants. So whoever has escaped these and been able to reach martyrdom rightly says: “Sinners have set a snare for me, but I have not turned aside from the paths of your commandments”; to him, despising the present and seeking the future, the kingdom of heaven has been opened by the promise of your Godhead.

Ps 119:110 (118:110 LXX) (quotation, high confidence)

Notes and citation

Summary: Martyrs escape the snares of confiscation, torture and the bribes of tyrants and gain heaven.

Ps 119:110 (LXX 118:110).

Topics: Martyrdom, Persecution

Cite (SBL): Ambrose, Exp. Ps. 118 14.35.2 (CSEL 62:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-35-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-35-2

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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 36

14.36.1CSEL 62:322

Qui sunt isti peccatores qui posuerunt laqueos? aperuit tibi apostolus auctorem omnium peccatorum et demonstrauit dicens: qui uolunt diuites fieri incidunt in temptationem et laqueum diaboli. aduertis laqueum diaboli esse diuitias, quem tetendit etiam saluatori? sed ille, qui nihil habuit quod posset princeps istius mundi ueniens suum dicere, laqueorum eius uincla dissoluit.

Who are these sinners who have set snares? The apostle has opened to you the author of all sins and pointed him out, saying: “Those who wish to become rich fall into temptation and the snare of the devil.” Do you notice that riches are the devil’s snare, which he stretched even for the Savior? But he, in whom the prince of this world, when he came, had nothing he could call his own, broke the bonds of his snares.

1 Tim 6:9 (quotation, high confidence) · John 14:30 (allusion, high confidence) · Matt 4:8 (allusion, medium confidence)

Notes and citation

Summary: Riches are the devil’s snare, which Christ, owning nothing of the devil’s, broke.

1 Tim 6:9; John 14:30; Matt 4:8–9.

Topics: Ethics, Wealth and poverty

Cite (SBL): Ambrose, Exp. Ps. 118 14.36.1 (CSEL 62:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-1

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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.

14.36.2CSEL 62:322

ac ne mediocrem hunc laqueum putes, hic laqueus Iudam apostolum strangulauit. qui miser cum esset inlaqueatus ut proderet dominum, ubi aduertit quantum sceleris esset admissum, laqueo se ipse suspendit. sed et ipse laqueus diaboli fuit, ut non ageret paenitentiam, sed laqueo se suffocaret. deus enim etiam in ipsos pius est proditores, ut ad paenitentiam prouocentur atque

And lest you think this snare a small one, this snare strangled the apostle Judas. The wretch, when he had been ensnared into betraying the Lord, realizing how great a crime he had committed, hanged himself with a noose. But that very noose was the devil’s snare too, that he should not repent but choke himself with a noose. For God is merciful even to traitors themselves, so that they may be called to repentance and

Matt 27:5 (allusion, high confidence) · Matt 26:15 (allusion, medium confidence)

Notes and citation

Summary: The snare of money strangled Judas, who hanged himself instead of repenting.

Matt 27:5. The text jumps from 14.36.2 to the section numbered 14.36.8 in the digital text.

Notes on the original text

Digital text corrected (OCR slip (l for I)): hic laqueus ludam → hic laqueus Iudam.

Cite (SBL): Ambrose, Exp. Ps. 118 14.36.2 (CSEL 62:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-2

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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.

14.36.8CSEL 62:322–323

a flagitioso proposito reflectantur et resipiscant a diaboli laqueis, a quo capti tenentur ad ipsius uoluntatem. iam non aerumna est incidisse, sed crimen, quia non solum se dedere capiendos, sed etiam ad uoluntatem diaboli tenentur adstricti, cum possint dicere: disrumpamus uincula eorum. dedit enim tibi scriptura diuina, ut non solum caueas diaboli laqueum, sed etiam per paenitentiam eius uincla disrumpas.

turned from their shameful purpose and recover from the snares of the devil, by whom they are held captive to his will. It is no longer a misfortune to have fallen in, but a crime, because they have not only given themselves up to be caught but are also held bound to the devil’s will, though they could say: “Let us break their bonds.” For divine Scripture has granted you not only to beware of the devil’s snare but also to break his bonds through repentance.

2 Tim 2:26 (allusion, high confidence) · Ps 2:3 (quotation, high confidence)

Notes and citation

Summary: Those caught in the devil’s snare can break free through repentance.

2 Tim 2:26; Ps 2:3.

Topics: Repentance

Cite (SBL): Ambrose, Exp. Ps. 118 14.36.8 (CSEL 62:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-8

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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 37

14.37.1CSEL 62:323

Quid tibi, homo, cum deliciis ac uoluptatibus? non capit laqueus, nisi ante esca te ceperit; dum praedam petis, laqueo ipse te nectis. esca laquei auaritia est, esca diaboli luxuries est, quibus nos uult inescare, non pascere. et ideo clamabat apostolus: ne adtaminaueritis, ne gustaueritis, quae sunt omnia ad corruptelam ipso usu.

What have you, O man, to do with delights and pleasures? The snare does not catch unless the bait has caught you first; while you seek the prey, you tie yourself in the snare. Avarice is the bait of the snare; luxury is the devil’s bait, with which he wishes to entice us, not to feed us. And therefore the apostle cried: “Do not touch, do not taste the things which all lead to corruption by their very use.”

Col 2:21 (quotation, high confidence) · Col 2:22 (quotation, high confidence)

Notes and citation

Summary: Avarice and luxury are the bait of the devil’s snare.

Col 2:21–22.

Notes on the original text

Digital text corrected (OCR slip): omnia a a corruptelam → omnia ad corruptelam.

Topics: Ethics, Wealth and poverty

Cite (SBL): Ambrose, Exp. Ps. 118 14.37.1 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-1

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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.

14.37.2CSEL 62:323

noli ergo adtaminare luxuriam, et illa te contaminare non poterit; noli gustare auaritiae corruptelam, et eris inmunis a laqueo. quid tibi postremo cum terris, qui cum Christo resurrexisti? quae sursum sunt quaerite, ubi Christus est, quae sursum sunt sapite, non quae super terram.

So do not touch luxury, and it will not be able to defile you; do not taste the corruption of avarice, and you will be free of the snare. What, finally, have you to do with the earth, you who have risen with Christ? “Seek the things that are above, where Christ is; set your mind on the things that are above, not on the things on the earth.”

Col 3:1 (quotation, high confidence) · Col 3:2 (quotation, high confidence)

Notes and citation

Summary: Those risen with Christ should seek the things above, not earthly pleasures.

Col 3:1–2.

Notes on the original text

Digital text corrected (words joined and OCR slips in the digital text): noiiergoadtammare → noli ergo adtaminare.

Cite (SBL): Ambrose, Exp. Ps. 118 14.37.2 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-2

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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.

14.37.3CSEL 62:323

mortui sumus terris, uitam nostram cum Christo abscondimus in deo nostro; non iam nos uiuimus, sed Christus uiuit in nobis. quid iterum ad terrena remeamus? ecce elongaui fugiens, dicit sanctus, uidi laqueos iniquitatis et contradictionis in ciuitate; laquei sunt enim ubi est usura et dolus. elongauit ille fugiens terrena dedecora, ideo ad caelestia peruenit praemia.

We have died to the earth; we have hidden our life with Christ in our God; it is no longer we who live, but Christ lives in us. Why do we return again to earthly things? “Behold, I have gone far off in flight,” the saint says; “I have seen the snares of iniquity and contradiction in the city”; for there are snares where there are usury and deceit. He went far off, fleeing earthly disgraces; therefore he came to the heavenly rewards.

Col 3:3 (allusion, high confidence) · Gal 2:20 (allusion, high confidence) · Ps 55:7 (54:8 LXX) (quotation, high confidence) · Ps 55:9 (54:10 LXX) (quotation, medium confidence) · Ps 55:11 (54:12 LXX) (allusion, medium confidence)

Notes and citation

Summary: Dead to the world and alive in Christ, the saint flees the city’s snares of usury and deceit.

Col 3:3; Gal 2:20; Ps 55:7, 9, 11 (LXX 54:8, 10, 12), freely combined.

Topics: Ethics, Usury

Cite (SBL): Ambrose, Exp. Ps. 118 14.37.3 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-3

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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 38

14.38.1CSEL 62:323

Quid, inquam, te reflectis in terram, si in Enoch raptus ad caelum es, in Helia leuatus es curru, in Paulo raptus ad paradisum, conuersatus in caelis, in Dauid exauditus, ut pennas columbae adsumeres et uolares, in Christo exaltatus, uolucris factus in spiritu? quando sicut columba descendit, illas tibi alas dedit, ut tu disceres euolare de terris.

Why, I say, do you turn back to the earth, if in Enoch you were caught up to heaven, in Elijah raised in the chariot, in Paul caught up to paradise, made a citizen in heaven, in David heard so that you might take the wings of a dove and fly, in Christ exalted, made a bird in the Spirit? When he came down like a dove, he gave you those wings, so that you might learn to fly away from the earth.

Gen 5:24 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · 2 Cor 12:4 (allusion, high confidence) · Phil 3:20 (allusion, medium confidence) · Ps 55:6 (54:7 LXX) (allusion, high confidence) · Matt 3:16 (allusion, high confidence)

Notes and citation

Summary: In Enoch, Elijah, Paul, David and Christ we have been given wings to rise from the earth.

Gen 5:24; 2 Kgs 2:11; 2 Cor 12:4; Phil 3:20; Ps 55:6 (LXX 54:7); Matt 3:16.

Cite (SBL): Ambrose, Exp. Ps. 118 14.38.1 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-1

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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.

14.38.2CSEL 62:323–324

neque uero cunctandum putes quomodo tibi uolandum sit, quibus alarum remigiis. dixit quidem Dauid: quis dabit mihi pennas sicut columbae, et uolabo et requiescam? et quasi dubitasse uisus est, a quo pennas posset

And do not think you must hesitate over how you are to fly, with what oarage of wings. David indeed said: “Who will give me wings like a dove, and I will fly and be at rest?” And he seemed as if he were in doubt from whom he could

Ps 55:6 (54:7 LXX) (quotation, high confidence)

Notes and citation

Summary: David asked who would give him wings like a dove.

Ps 55:6 (LXX 54:7).

Cite (SBL): Ambrose, Exp. Ps. 118 14.38.2 (CSEL 62:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-2

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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.

14.38.3CSEL 62:324

accipere, licet sic soleat diuina gratia declarari quae in terris non potest inueniri. idem tamen in posterioribus quae sint istae pennae docuit euidenter dicens: si dormiatis inter cleros medii, pennae columbae deargentatae, et posteriora eius in specie auri. etsi dormias, exsurgunt tamen pennae tuae. sunt enim qui uigilant dormientes, ut uigilabat illa quae dixit: ego dormio, et cor meum uigilat. etsi nox est, uigilat spiritus, de quo scriptum est: de nocte uigilat ad te spiritus meus. tunc tibi pandentur alae

receive wings, although this is the usual way to declare a divine grace which cannot be found on earth. Yet in a later psalm he clearly taught what these wings are, saying: “If you sleep among the lots, the wings of a dove covered with silver, and her hinder parts with the look of gold.” Even if you sleep, your wings still rise. For there are those who keep watch while sleeping, as she kept watch who said: “I sleep, and my heart is awake.” Even if it is night, the spirit keeps watch, of which it is written: “By night my spirit keeps watch for you.” Then your wings will be spread

Ps 68:13 (67:14 LXX) (quotation, high confidence) · Song 5:2 (quotation, high confidence) · Isa 26:9 (quotation, high confidence)

Notes and citation

Summary: The dove’s silvered wings are given even in sleep to the soul whose heart keeps watch.

Ps 68:13 (LXX 67:14); Song 5:2; Isa 26:9.

Cite (SBL): Ambrose, Exp. Ps. 118 14.38.3 (CSEL 62:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-3

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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.

14.38.4CSEL 62:324

(et) ex eloquiis spiritalibus pretiosaque auri prudentia uolatus adsurget. ubi ergo laqueos poteris pertimescere, cui remigium praesto est spiritale? si sinceritas animi, si puritas mentis adfulgeat, columba es. ideo tibi dictum est: estote simplices sicut columbae. si maiora desunt remigia, uel minora ne spernas. esto uel passer, ut laqueos sagaci indage praeuideas et paene captus inlecebris peccatorum tamen aliquando reuocatus possis dicere: anima nostra sicut passer erepta est de laqueo uenantium; laqueus contritus est et nos liberati sumus. de quo quoniam alibi putauimus esse tractandum, nunc alio transeundum uidetur.

(and) flight will rise from the spiritual words and the precious prudence of gold. Where, then, could you fear snares, you who have spiritual oarage at hand? If sincerity of soul, if purity of mind shines out, you are a dove. That is why it was said to you: “Be simple as doves.” If the larger wings are lacking, do not despise even the smaller. Be at least a sparrow, so that you may foresee snares with keen tracking and, though almost caught by the allurements of sins, yet at last called back, may say: “Our soul has been rescued like a sparrow from the snare of the fowlers; the snare is broken and we are set free.” Since we have thought this should be treated elsewhere, it seems we must now pass on to something else.

Matt 10:16 (quotation, high confidence) · Ps 124:7 (123:7 LXX) (quotation, high confidence)

Notes and citation

Summary: A pure soul is a dove; even as a sparrow it can escape the fowler’s snare.

Matt 10:16; Ps 124:7 (LXX 123:7).

Notes on the original text

Digital text corrected (letter-spaced word in the digital text): a n ima nostra → anima nostra.

Cite (SBL): Ambrose, Exp. Ps. 118 14.38.4 (CSEL 62:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-4

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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 39

14.39.1CSEL 62:324–325

Satis est tibi ut auem esse te noueris adsumptum in naturam uolandi, dicente domino per prophetam: liberate uos ex laqueo uenatorum et a uerbo conturbationis; non enim iniuste tenduntur retia auibus. auis es, o homo, qui sicut auis in quandam aquilae renouatus es iuuentutem, et ideo non iniuste tenduntur retia auibus.

It is enough for you to know that you are a bird, taken up into the nature of flying, as the Lord says through the prophet: “Free yourselves from the snare of the hunters and from the word of disturbance; for not unjustly are nets spread for birds.” You are a bird, O man, renewed like a bird into a kind of youth of the eagle; and therefore not unjustly are nets spread for birds.

Ps 91:3 (90:3 LXX) (allusion, high confidence) · Prov 1:17 (quotation, high confidence) · Ps 103:5 (102:5 LXX) (allusion, high confidence)

Notes and citation

Summary: Man, renewed like the eagle, is a bird for which nets are spread.

Ps 91:3 (LXX 90:3); Prov 1:17 (LXX form); Ps 103:5 (LXX 102:5).

Cite (SBL): Ambrose, Exp. Ps. 118 14.39.1 (CSEL 62:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-1

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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.

14.39.2CSEL 62:325

quid enim te in terram deicis, qui iam caelum petebas? non iniuste renouato tenduntur retia, quia iam Christi esse coepisti, uenantium esse desisti. ante te laqueo uenator, ante quasi praedam suam diabolus suo iure capiebat: nunc dominicae crucis mercem cur alienus incursat? potes tamen etiam hos laqueos euitare, ne dicas: uenantes ceperunt me sicut passerem, si laqueum cordis euadas quem misit diabolus in cor Iudae et ita eum in facinus proditionis armauit.

For why do you cast yourself down to earth, you who were already seeking heaven? Not unjustly are nets spread for one renewed, because you have now begun to be Christ’s and have ceased to belong to the hunters. Before, the hunter caught you in the snare; before, the devil took you by his right as his prey; now why does a stranger assault the purchase of the Lord’s cross? Yet you can avoid these snares too, so that you need not say, “The hunters caught me like a sparrow,” if you escape the snare of the heart which the devil put into the heart of Judas, and so armed him for the crime of betrayal.

Lam 3:52 (quotation, medium confidence) · John 13:2 (allusion, high confidence)

Notes and citation

Summary: Christ has bought us, yet the devil still lays snares, like the one he set in Judas’s heart.

Lam 3:52; John 13:2.

Notes on the original text

Digital text corrected (OCR slip): qui lam caelum → qui iam caelum.

Cite (SBL): Ambrose, Exp. Ps. 118 14.39.2 (CSEL 62:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-2

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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.

14.39.3CSEL 62:325

auertat a nobis dominus hos laqueos quos super peccatores pluit. et ideo dicit propheta: dabis illis, domine, laqueum cordis eorum quem parasti illis. nobis autem da, domine, auxilium, ut post sequamur tuis alligati uinculis. nulla enim uehementiora, nulla sunt gratiora quam uincula caritatis. qui tibi ligatus est, solutus est mundo.

May the Lord turn from us these snares which he rains on sinners. And therefore the prophet says: “You will give them, O Lord, the snare of their heart which you have prepared for them.” But to us, Lord, give help, so that bound by your chains we may follow after you. For no bonds are stronger, none more welcome, than the bonds of love. Whoever is bound to you is loosed from the world.

Ps 11:6 (10:6 LXX) (allusion, high confidence) · Lam 3:65 (quotation, low confidence) · Hos 11:4 (echo, medium confidence)

Notes and citation

Summary: May God spare us the snares he rains on sinners and bind us with the bonds of love.

Ps 11:6 (LXX 10:6); the second quotation is probably Lam 3:65 in a form not otherwise known (uncertain); Hos 11:4.

Notes on the original text

Digital text corrected (line number leaked into the digital text): hos 10 laqueos → hos laqueos.

Cite (SBL): Ambrose, Exp. Ps. 118 14.39.3 (CSEL 62:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-3

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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.