Exposition of Psalm 118 2.3.1–2.29.3
Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Exposition 2, chapter 3
2.3.1CSEL 62:20–21
Non solum tollere iugum uerbi, sed in iuuentute debemus tollere; si enim sero tollamus, incipimus paenitentiam superiorum magis habere quam tenere gratiam. praeueniamus ergo iuuentutis annos correctione congrua, ut magis dicamus singuli: deus qui pascitme a iuuentute mea, quam recordationem habentes lapsuum defleamus dicentes: delicta iuuentutis meae et ignorantiae meae ne memineris. hoc debilitatis est remedium, illud robur salutis.
We ought not only to take up the yoke of the word, but to take it up in youth; for if we take it up late, we begin to have repentance for the past rather than to hold on to grace. Let us therefore anticipate the years of youth with fitting correction, so that each of us may rather say, “God, who has fed me from my youth,” than, remembering our falls, weep and say: “Do not remember the sins of my youth and my ignorance.” The latter is the remedy of weakness, the former the strength of health.
Gen 48:15 (quotation, high confidence) · Ps 25:7 (24:7 LXX) (quotation, high confidence)
Notes and citation
Summary: It is better to take up the yoke in youth than to repent of youth’s sins later.
- Gen 48:15; Ps 25:7 (LXX 24:7).
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 2.3.1 (CSEL 62:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-3-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.3.2CSEL 62:21
salutis medicina uulneri quaeritur, gratia sanitati. ideoque ait: bonum est uiro cum tollit iugum in iuuentute. ei autem, qui post decursae iuuentutis annos iugum tulerit, non est statim perfectum bonum: stimulant enim eum peccata sua, exagitat conscientiam consuetudo peccandi et usus erroris instabilem facit. luctandum est diu huiusmodi uiro, ut abolefaciat inueterata atque diuturna. huic in periculo res est, illi in bono.
Medicine is sought for a wound, grace for health. And so he says: “It is good for a man when he takes up the yoke in his youth.” But for him who has taken up the yoke after the years of youth have run their course, the good is not at once perfect: for his sins goad him, the habit of sinning harasses his conscience, and the practice of error makes him unstable. Such a man must struggle long to abolish what is inveterate and long-standing. For the one the matter is in danger, for the other in good standing.
Lam 3:27 (quotation, high confidence)
Notes and citation
Summary: One who takes up the yoke late must long struggle against old habits.
- Lam 3:27.
Cite (SBL): Ambrose, Exp. Ps. 118 2.3.2 (CSEL 62:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-3-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 4
2.4.1CSEL 62:21
Denique sedebit ille singulariter, quasi is, qui facile non inueniat aequalem singularibus donatus praemiis, et silebit quietus et feriatus ab omni interpellatione mundanae sollicitudinis et uoluptatis et diuinis uacabit oraculis, quae solent singulariter sedentibus reuelari, sicut sancto Dauid, qui ait: quoniam tu, domine, singulariter in spe constituisti me. et hic quidem non in secreto solus sedebat, sed cum praeesset populis, singulari tamen gratia praeminebat. Helias solus sedebat, cum ab angelo uel etiam coruis cibum deferentibus pasceretur; solus. non solum secretus a turbis, uerum etiam segregatus a meritis plurimorum. denique reuelationes illi diuinae gratiae refulgebant; cuius muneris fructum pro mercede adipiscebatur, quia a iuuentute sua iugum uerbi suscipiendum putauit, ne trahenda essent longo diutius fune peccata.
Then he will sit alone, as one who does not easily find his equal, endowed with singular rewards; and he will keep silence, quiet and at leisure from every disturbance of worldly care and pleasure, and will give himself to the divine oracles, which are usually revealed to those who sit alone, as to holy David, who says: “For you, Lord, have settled me alone in hope.” And he indeed did not sit alone in secret, but though he ruled over peoples, he nevertheless stood out by singular grace. Elijah sat alone, when he was fed by an angel and by ravens bringing him food; alone, not only set apart from the crowds, but also separated from the merits of most. And so the revelations of divine grace shone upon him; and he obtained the fruit of this gift as a reward, because from his youth he thought he should take up the yoke of the word, so that his sins should not have to be dragged on a long rope.
Ps 4:8 (4:10 LXX) (quotation, high confidence) · 1 Kgs 17:6 (allusion, high confidence) · 1 Kgs 19:5 (allusion, high confidence) · Isa 5:18 (allusion, medium confidence)
Notes and citation
Summary: He who takes up the yoke in youth sits alone in silence, open to divine revelation, like David and Elijah.
- Ps 4:8 (LXX 4:10); 1 Kgs 17:6; 19:5–7; the long rope of sins: Isa 5:18. The digital text’s “po- 1, pulis” is read as “populis”.
Notes on the original text
- Digital text corrected (line-break debris in the digital text): po- 1, pulis → populis.
Cite (SBL): Ambrose, Exp. Ps. 118 2.4.1 (CSEL 62:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-4-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 5
2.5.1CSEL 62:21–22
Potest iuuenior iste, qui fecit bonum tollendo in iuuentute iugum uerbi, nondum perfectus, quia adhuc iunior, segregans uero se a conloquiis aequalium, quae plerumque corrumpunt mores bonos, et contagia uolens fugere peccantium ita intellegi singulariter sedere et silere, ne rudis aetatis facilitate labatur, sed intendere seniorum praeceptis, prophetarum oraculis, apostolorum magisteriis, laudandus eo, quia prius uult loquenda cognoscere quam
This younger man, who has done good by taking up the yoke of the word in youth, not yet perfect because still young, but separating himself from the conversations of his peers, which often corrupt good morals, and wishing to flee the contagion of sinners, can be understood to sit alone and keep silence in this way: so as not to slip through the pliancy of an untrained age, but to attend to the precepts of his elders, the oracles of the prophets, the teachings of the apostles; praiseworthy in this, that he wishes first to know what should be spoken before
Textual problem in this passage: see the notes.
1 Cor 15:33 (allusion, high confidence)
Notes and citation
Summary: The young man sits alone by avoiding bad company and listening to his elders, the prophets, and the apostles.
- Bad company corrupts good morals: 1 Cor 15:33.
Cite (SBL): Ambrose, Exp. Ps. 118 2.5.1 (CSEL 62:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.5.2CSEL 62:22
proferre quae sentiat antequam loqui discat, timens, ne in multiloquio peccatum contrahat. unde puto et Pythagoram illum philosophum imitatorem iuuenis huius prophetici instituisse sectam, ut discipuli sui quinquennio non loquentes tanto silentio loqui discerent, cum praesertim et Dauid superioris aetatis quam Pythagoram fuisse non dubium sit, qui ait: dixi: custodiam uias meas, ut non delinquam in lingua mea; posui ori meo custodiam. et quia forte aliquando aliquid
uttering what he thinks, before he learns to speak, fearing lest he incur sin in much speaking. Hence I think that Pythagoras too, that philosopher, as an imitator of this young man of the prophet, established his school so that his disciples, not speaking for five years, might learn to speak by so long a silence; especially since there is no doubt that David was earlier in time than Pythagoras, he who says: “I said, I will guard my ways, so that I do not sin with my tongue; I have set a guard on my mouth.” And because perhaps he had at some time said something
Prov 10:19 (allusion, medium confidence) · Ps 39:1 (38:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Pythagoras’ five years of silence imitated the prophet’s counsel of silence, for David came earlier.
- Prov 10:19; Ps 39:1 (LXX 38:2). The five-year silence of Pythagoras’ disciples is reported by many ancient writers.
Topics: Philosophy
Cite (SBL): Ambrose, Exp. Ps. 118 2.5.2 (CSEL 62:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.5.3CSEL 62:22
locutus esset incautius, ideo postea a deo poni ori suo custodiam postulabat. Esaiam quoque Pythagoricis anteriorem fuisse quis nesciat? qui cum audisset: clama, non prius clamauerit, quam audiret quid clamare deberet; respondit enim: quid clamabo? unde dictum est ei: omnis caro faenum, uerbum autem domini manet in aeternum, et prophetica uoce clamauit.
rather carelessly, he afterwards asked God to set a guard on his mouth. Who does not know that Isaiah too was earlier than the Pythagoreans? When he heard, “Cry out,” he did not cry out before he heard what he ought to cry; for he answered: “What shall I cry?” Hence it was said to him: “All flesh is grass, but the word of the Lord abides for ever,” and he cried out with prophetic voice.
Ps 141:3 (140:3 LXX) (allusion, high confidence) · Isa 40:6 (quotation, high confidence) · Isa 40:8 (quotation, high confidence)
Notes and citation
Summary: Isaiah too waited to hear what to cry before speaking.
- Ps 141:3 (LXX 140:3); Isa 40:6, 8.
Cite (SBL): Ambrose, Exp. Ps. 118 2.5.3 (CSEL 62:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-3
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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 2, chapter 6
2.6.1CSEL 62:22–23
Uterque igitur iuuenis praedicandus. ille tamen serius, hic cautus; ille se ipso contentus et numquam sibi solus, iste pulchram aetati lubricae disciplinam adsciscens silentii nec adhuc sibi abundans, sed aliis se timens credere, quaerens tamen a iuuentute congregare. quae in senectute et sibi et proximis suis prosint, ne dicatur ei: quae in iuuentute non collegisti, quomodo inuenies in senectute?
Both young men, then, are to be praised; the one, however, is more serious, the other cautious; the one content with himself and never alone with himself, the other adopting the discipline of silence, a fine thing for a slippery age, not yet sufficient for himself but afraid to trust himself to others, yet seeking from youth to gather what will profit himself and his neighbors in old age, so that it may not be said to him: “What you did not gather in youth, how will you find in old age?”
Notes and citation
Summary: Both kinds of young man are praiseworthy; the second gathers in youth what will profit him in old age.
- Sir 25:3 (Vulgate 25:5).
Extrabiblical texts: Sir 25:3 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 2.6.1 (CSEL 62:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-6-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.6.2CSEL 62:23
ergo is, si in consilio seniorum sederit, manum adhibebit ori suo, ut audiens sententias colligat, quod sibi ad maturiorem seruet aetatem: quemadmodum Maria, cum uerba Christi audiret, conferebat ea omnia in corde suo; quemadmodum Iohannes, cum caput suum supra pectus Iesu domini reclinaret, hauriebat profunda secreta sapientiae.
So if he sits in the council of elders, he will put his hand to his mouth, so that, listening, he may gather sayings to keep for himself for a riper age: as Mary, when she heard the words of Christ, pondered them all in her heart; as John, when he leaned his head on the breast of the Lord Jesus, drank in the deep secrets of wisdom.
Job 29:9 (allusion, low confidence) · Luke 2:19 (allusion, high confidence) · Luke 2:51 (allusion, medium confidence) · John 13:23 (allusion, high confidence)
Notes and citation
Summary: Like Mary and John, the young man listens and stores up wisdom.
- Job 29:9; Sir 32:9 (uncertain); Luke 2:19, 51; John 13:23–25.
Cite (SBL): Ambrose, Exp. Ps. 118 2.6.2 (CSEL 62:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-6-2
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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 2, chapter 7
2.7.1CSEL 62:23
En tibi iuuenem, qui uiam suam in iuuentute correxit! piscator erat cum fratre suo; uidit dominum Iesum, cum plicaret retia sua, et audiuit dicentem: uenite, faciam uos piscatores hominum, et relictis retibus suis et patre secutus est eum. uiam saeculi coeperat currere, sed auditis imperiis deseruit uitam mundi, secutus est Christum, probauit, quia in eo corrigit iuuenior uiam suam, si Christi uerba custodiat, dicens ad eum: diligamus ubera tua super uinum, sic tamen bibens, ut non absorberetur uino, sed gratia eius laetitiam cordis hauriret, non corporis ebrietate titubaret.
Here is a young man for you who corrected his way in his youth! He was a fisherman with his brother; he saw the Lord Jesus as he was folding his nets, and he heard him say, “Come, I will make you fishers of men,” and leaving his nets and his father he followed him. He had begun to run the way of the world, but on hearing the command he deserted the life of the world and followed Christ; he proved that a younger man corrects his way in this, if he keeps the words of Christ, saying to him: “Let us love your breasts more than wine,” yet drinking in such a way that he was not swallowed up by wine, but by his grace drank in gladness of heart, and did not stagger with bodily drunkenness.
Matt 4:19 (quotation, high confidence) · Matt 4:21 (allusion, high confidence) · Matt 4:22 (allusion, high confidence) · Song 1:4 (quotation, high confidence)
Notes and citation
Summary: John, called from his nets, is the young man who corrected his way by keeping Christ’s words.
- Matt 4:19, 21–22; Mark 1:17–20; Song 1:4.
Cite (SBL): Ambrose, Exp. Ps. 118 2.7.1 (CSEL 62:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-7-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.7.2CSEL 62:23
denique bibens hoc uinum aperuit oculos suos et uidit uiam rectam, reliquit tortuosas uias, dicens: aequitas dilexit te, hoc est: non flexuosa itinera te sequuntur, sed solus ad te potest iustitiae trames peruenire. qui enim diligit iustitiam, non se auertit a Christo; quomodo enim arbitrum iusti remuneratoremque meritorum innocens metuat conscientia?
Then, drinking this wine, he opened his eyes and saw the straight way; he left the crooked ways, saying: “Uprightness has loved you,” that is: winding roads do not follow you, but only the path of righteousness can reach you. For whoever loves righteousness does not turn away from Christ; for how should an innocent conscience fear the judge of the just and the rewarder of merits?
Song 1:4 (quotation, high confidence)
Notes and citation
Summary: Drinking the wine of Christ’s grace, John saw the straight path that alone leads to Christ.
- Song 1:4 (Greek: “uprightness has loved you”).
Cite (SBL): Ambrose, Exp. Ps. 118 2.7.2 (CSEL 62:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-7-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 8
2.8.1CSEL 62:23–24
In hoc ergo iuuene spectato magna mysteria, quae in Canticis canticorum sanctus Salomon repletus domini spiritu resultauit. constitue dominum Iesum recumbentem in conuiuio, reclinantem se lohannem supra pectus eius. mirantes alios, quod seruus se supra dominum reclinaret. quod caro illa peccatrix supra templum uerbi recumberet. quod anima illa carnis uinculis innexa aulam diuinae
In this young man, then, behold great mysteries, which holy Solomon, filled with the Spirit of the Lord, sounded forth in the Song of Songs. Picture the Lord Jesus reclining at the banquet, and John leaning on his breast; the others marveling that a servant should lean on his master, that that sinful flesh should recline upon the temple of the Word, that that soul, bound by the chains of the flesh, should search the court of the divine
John 13:23 (allusion, high confidence)
Notes and citation
Summary: John leaning on Jesus’ breast at the supper shows the mysteries of the Song.
- John 13:23.
Cite (SBL): Ambrose, Exp. Ps. 118 2.8.1 (CSEL 62:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.8.2CSEL 62:24
plenitudinis scrutaretur. haec ergo mirantibus aliis respondet anima Iohannis: fusca sum et decora, filiae Hierusalem, fusca per culpam, decora per gratiam. dicit et caro: fusca sum et decora, fusca puluere saeculari quam certando collegi, decora oleo spiritali quo mundi huius puluerem squaloremque detersi, fusca per uitium, sed decora iam per lauacrum quod abluit omne delictum; fusca sum, quia peccaui, decora, quia iam me diligit Christus, quam relegauerat in Eua, recepit ex uirgine, suscepit ex Maria.
fullness. To the others who marvel at this, John’s soul answers: “I am dark and beautiful, daughters of Jerusalem,” dark through guilt, beautiful through grace. The flesh too says: “I am dark and beautiful”: dark with the world’s dust, which I gathered in the contest, beautiful with the spiritual oil with which I wiped off the dust and grime of this world; dark through vice, but beautiful now through the washing that has cleansed every sin. “I am dark,” because I have sinned; “beautiful,” because Christ now loves me; whom he had banished in Eve, he has received back from the Virgin, taken up from Mary.
Song 1:5 (quotation, high confidence)
Notes and citation
Summary: John’s soul and flesh say “I am dark and beautiful”: dark by sin, beautiful by grace and baptism.
- Song 1:5. The dust and oil are the athlete’s; the oil and washing allude to baptism.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 2.8.2 (CSEL 62:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-8-2
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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 2, chapter 9
2.9.1CSEL 62:24
Dicit etiam synagoga, cuius mysteria hoc loco plerisque uidentur exprimi; quae cum se reici iam uideret propter totius plebis inpietatem, solabatur se tamen, quia ipsum Christum de populo suo, Petrum Iohannem Iacobum Christo adhaerentes uidebat, quia habebat eloquia sibi credita, et ideo dicebat: fusca sum et decora, filiae Hierusalem, fusca per increduli-
The synagogue too says this, whose mysteries most think are expressed in this place. When she saw herself now rejected because of the ungodliness of the whole people, she consoled herself nevertheless, because she saw Christ himself from her own people, and Peter, John, and James cleaving to Christ, and because she had the oracles entrusted to her; and so she said: “I am dark and beautiful, daughters of Jerusalem,” dark through unbelief,
Song 1:5 (quotation, high confidence) · Rom 3:2 (allusion, high confidence) · Rom 9:5 (allusion, medium confidence)
Notes and citation
Summary: The synagogue too says “I am dark and beautiful,” consoled that Christ and the apostles came from her.
- Song 1:5; Rom 3:2; 9:5.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.9.1 (CSEL 62:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.9.2CSEL 62:24
tatem, decora per legem, fusca per lapsum, decora, quia dilexit me sol et prior facta sum congregatio dei. nolite refugere me, quia fusca sum; ideo fusca sum, quia sol me reliquit iustitiae, qui ante inluminare consueuerat. amisi colorem uultus mei. obtunsa facta est acies oculorum meorum, quibus ante solem uidebam; in tenebris ambulo, quia diem Christi nescio. nolite tamen despicere me, quoniam qui reliquit potest rursum aspicere, misereri iterum.
beautiful through the law; dark through the fall, beautiful because the sun loved me and I was made the first congregation of God. Do not shun me because I am dark; I am dark for this reason, that the sun of righteousness, which used to enlighten me before, has left me. I have lost the color of my face; the keenness of my eyes, with which I once saw the sun, has been dulled; I walk in darkness, because I do not know the day of Christ. Yet do not despise me, for he who left can look on me again and have mercy once more.
Mal 4:2 (allusion, high confidence) · Song 1:6 (allusion, high confidence)
Notes and citation
Summary: The synagogue is dark because the sun of righteousness has left her, but hopes he will look on her again.
- The sun of righteousness: Mal 4:2 (Hebrew 3:20); Song 1:6 (“do not look at me because I am dark”).
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.9.2 (CSEL 62:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.9.3CSEL 62:24–25
solet congregare dispersos, desertos requirere, colligere destitutos. omnes tribus Israel, conuenite, aspicite me decoram ante derelictam; nolite aspicere me, quoniam obfuscata s u m. hoc est: non hoc solum aspiciatis. quia obfuscata sum. non est intuitus me sol, et ideo obfuscata sum. sed lucet sol super iustos et iniustos, super iustos per gratiam, super iniustos per misericordiam. illis mercedem meritorum tribuens, istis peccata dimittens. et gentibus non lucebat ante, nunc lucet, nunc illis oritur qui oriebatur mihi; qui illis remisit. remittet et mihi.
He is accustomed to gather the scattered, to seek the deserted, to collect the destitute. “All you tribes of Israel, come together, look upon me, beautiful once, abandoned now; do not look at me because I have been darkened,” that is: do not look only at this, that I have been darkened. “The sun has not looked upon me,” and so I have been darkened. But the sun shines on the just and the unjust: on the just by grace, on the unjust by mercy, granting to the former the reward of their merits, forgiving the latter their sins. And on the Gentiles it did not shine before; now it shines, now he rises for them who used to rise for me; he who forgave them will forgive me too.
Song 1:6 (quotation, high confidence) · Matt 5:45 (allusion, high confidence)
Notes and citation
Summary: The sun that now shines on the Gentiles can forgive and enlighten the synagogue too.
- Song 1:6; Matt 5:45.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.9.3 (CSEL 62:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.9.4CSEL 62:25
nolite, arbitrari, quoniam obfuscata sum. quod penitus reliquerit me sol et iam non intueatur, non requirat aegram. dissimulauit a me, quia non seruaui mandata eius; reconciliabitur, cum uiderit meorum paenitentiam delictorum. non uidit me sol, quia non recepi aduenientem, non aperui fenestras, ut uitae lumen intraret. cum aperuero. inluminabit oculos meos, qui uenit ut totum mundum inluminaret, et uideant etiam non uidentes.
“Do not think, because I have been darkened,” that the sun has utterly left me and no longer looks on me, no longer seeks out the sick one. He has turned his face from me because I did not keep his commandments; he will be reconciled when he sees the repentance of my sins. The sun did not see me because I did not receive him when he came, I did not open the windows so that the light of life might enter. When I open them, he will enlighten my eyes, who came to enlighten the whole world, so that even those who do not see may see.
John 1:11 (allusion, medium confidence) · John 1:9 (allusion, medium confidence) · John 9:39 (allusion, medium confidence)
Notes and citation
Summary: Christ will be reconciled to the synagogue when she repents and opens her windows to his light.
- John 1:9–11; 9:39.
Topics: The church and Israel, Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 2.9.4 (CSEL 62:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 10
2.10.1CSEL 62:25
Filii matris meae pugnauerunt aduersum me, posuerunt me custodem in uineis: uineam meam non custodiui. putant aliqui hoc de illis dici, qui synagogam ad legis praecepta constringunt, ut legem custodiat, uineam suam tueatur, quam custodire non potuit; denique custodiebat ut faceret uuas, fecit autem spinas. quae sic igitur uinea, uenit Dauid testificari nobis dicens: uin eam e x Aegypto transtulisti, eiecisti genteset e t plantasti eam. possunt et apostoli esse filii matris eius.
“The sons of my mother fought against me; they made me keeper in the vineyards; my own vineyard I have not kept.” Some think this is said of those who constrain the synagogue to the precepts of the law, that she should keep the law and guard her vineyard, which she could not keep; indeed he kept it that it might yield grapes, but it yielded thorns. That such was the vineyard, David comes to testify to us, saying: “You brought a vine out of Egypt; you cast out the nations and planted it.” The apostles too can be the sons of her mother,
Song 1:6 (quotation, high confidence) · Isa 5:2 (allusion, high confidence) · Ps 80:8 (79:9 LXX) (quotation, high confidence)
Notes and citation
Summary: The synagogue, made keeper of the vineyard, did not keep her own, which bore thorns.
- Song 1:6; Isa 5:2, 4; Ps 80:8 (LXX 79:9).
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.10.1 (CSEL 62:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-10-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.10.2CSEL 62:25–26
qui uere inpugnauerunt synagogam dicentes: ecce conuertimur ad gentes et nationibus uerbum dei seminare coeperunt. possunt et prophetae intellegi, qui mouendo denuntiandoque, ut uineam suam custodiret synagoga. nihil profecerunt. fecit enim spinas inprobitatis, quae uirtutis uberes fructus deferre debuerat. et ideo confitetur. quia populum suum custodire non potuit, meritoque sero quaerit tenere, quem, cum teneret. amisit, multo dissimilior eius. quae dicit: inueni quem dilexit anima mea: tenui eum et non relinquam eum.
who truly fought against the synagogue, saying, “Behold, we turn to the Gentiles,” and began to sow the word of God among the nations. The prophets too can be understood, who, by urging and warning that the synagogue should keep her vineyard, achieved nothing. For she produced the thorns of wickedness, she who ought to have borne rich fruits of virtue. And so she confesses that she could not keep her people, and rightly she seeks late to hold the one whom she lost while she held him, very unlike her who says: “I found him whom my soul loved; I held him and will not let him go.”
Acts 13:46 (quotation, high confidence) · Song 3:4 (quotation, high confidence)
Notes and citation
Summary: The apostles and prophets opposed the synagogue, which lost Christ, unlike the bride who held him fast.
- Acts 13:46; Song 3:4.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.10.2 (CSEL 62:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-10-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 11
2.11.1CSEL 62:26
Denique illa inuitat in hortum suum sponsum, haec, ubi pascat requirens, dicit ad ipsum: adnuntia mihi, quem dilexit anima mea. cur quem dilexit anima mea dicis et non quem diligit? cur dimisisti quem tenebas? dilexisti patrum fide, amisisti incredulitate; tenebas caritatis uinculis, amisisti longo fune perfidiae. ideo nescis ubi pascat, ubi maneat; nam si scires, non quaereres.
Indeed, the one invites the bridegroom into her garden; the other, seeking where he feeds, says to him: “Tell me, you whom my soul loved.” Why do you say “whom my soul loved” and not “loves”? Why did you let go of the one you held? You loved by the faith of the fathers, you lost by unbelief; you held by the bonds of love, you lost by the long rope of faithlessness. And so you do not know where he feeds, where he dwells; for if you knew, you would not ask.
Song 4:16 (allusion, medium confidence) · Song 1:7 (quotation, high confidence)
Notes and citation
Summary: The synagogue asks where Christ feeds because she lost the one she once loved.
- Song 4:16; 1:7 (Greek: “whom my soul loved”).
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.11.1 (CSEL 62:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.11.2CSEL 62:26
dicis enim: ubi pascis, ubi manes in meridie?meridiem nosti esse ecclesiam quae teneat Christum, et tu eum in noctibus quaeris? dic, inquit, mihi, Christe; responde uel propter id, quia ante carus fuisti atque dilectus mihi; etsi ego tantae praerogatiuam caritatis amisi. tu tamen quasi pius responde mihi: ubi pascis, ubi manes? reliquisti me, abisti ad gentes, recessisti longe a me et illis propior factus es, a quibus longe eras. sed factus es prope, quia crediderunt sanguini tuo;
For you say: “Where do you feed, where do you dwell at midday?” You know that the midday is the church which holds Christ, and you seek him in the night? “Tell me,” she says, “O Christ; answer, if only because you were once dear and beloved to me; even if I have lost the privilege of so great a love, yet answer me as one who is kind: where do you feed, where do you dwell? You have left me, you have gone to the Gentiles, you have withdrawn far from me and have come nearer to those from whom you were far. But you came near, because they believed in your blood;
Song 1:7 (quotation, high confidence) · Eph 2:13 (allusion, high confidence)
Notes and citation
Summary: The synagogue asks Christ, who has gone to the Gentiles, where he dwells at midday, that is, in the church.
- Song 1:7; Eph 2:13, 17. The stray “L” before “Christum” in the digital text is not translated.
Notes on the original text
- Digital text corrected (stray letter in the digital text): teneat L Christum → teneat Christum.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.11.2 (CSEL 62:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.11.3CSEL 62:26–27
a me recessisti, quia ego crucem tuam non suscepi ut mundi redemptionem, sed ut noxii damnationem. qui autem receperunt sicut salutis auctorem, in meridie sunt; illis luces, illis refulges, illis calet gratia tua sicut meridies. mihi matutinus eras cum adhuc crederem, sed non credebam plene. quia non sum inuenta in meridie sicut Ioseph cum fratribus suis, qui cenabant meridie. illis meridies factus es, qui pascuntur in diuitiis tuis et in te sperant. ideo, ut dixit Dauid, deduces eorum iustitiam tamquam lumen et iudicium eorum tamquam meridiem.
from me you withdrew, because I did not receive your cross as the redemption of the world but as the condemnation of a guilty man. But those who received you as the author of salvation are in the midday; for them you shine, for them you gleam, for them your grace is warm like the midday. To me you were morning while I still believed, but I did not believe fully, for I was not found at midday like Joseph with his brothers, who dined at midday. You have become midday for those who feed on your riches and hope in you.” Therefore, as David said, “You will bring forth their righteousness as the light and their judgment as the noonday.”
Gen 43:16 (allusion, high confidence) · Ps 37:6 (36:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The synagogue rejected the cross, so Christ is midday only for those who received him as Savior.
- Gen 43:16, 25; Ps 37:6 (LXX 36:6), adapted. The digital text’s “cracem” is read as “crucem”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): cracem → crucem.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.11.3 (CSEL 62:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 12
2.12.1CSEL 62:27
Quaeris ergo tamquam aliena. quae proxima eras. tamquam pauper, quae diues fuisti. uis sequi quae praecedebas; atque utinam uel sequaris quos praecedere debuisti! mercennaria esse desideras quae ante mercennarios colligebas; mercennariae utique uox ista dicentis est: ne forte fiam circumamicta super greges sodalium tuorum. quae proselytos ex gentibus ante suscipiebas. nunc ipsa in nationibus uis pro proselytis suscipi et tamquam aduena congregari.
So you seek as a stranger, you who were nearest; as a poor woman, you who were rich. You wish to follow, you who went before; and would that you might at least follow those whom you ought to have gone before! You wish to be a hired woman, you who formerly gathered hired workers; surely this is the voice of a hired woman, who says: “Lest perhaps I become veiled beside the flocks of your companions.” You who formerly received proselytes from the Gentiles now wish yourself to be received among the nations in the place of proselytes and to be gathered in like a newcomer.
Song 1:7 (quotation, high confidence)
Notes and citation
Summary: The synagogue, once first and rich, now must seek Christ as a stranger and proselyte.
- Song 1:7 (Greek: “veiled”).
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.12.1 (CSEL 62:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-12-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 13
2.13.1CSEL 62:27
Respondet Iesus: nisi noscas te decoram inter mulieres. quid est se noscere, nisi ut sciat unusquisque hominem ad imaginem et similitudinem dei factum, rationis capacem, qui terram suam excolere tamquam bonus agricola debeat aratro quodam et falce sapientiae, ut uel dura findantur uel luxuriantia recidantur, qui inferiorem sui portionem animi imperio debeat gubernare?
Jesus answers: “Unless you know yourself, beautiful among women.” What is it to know oneself, but for each to know that man was made in the image and likeness of God, capable of reason, one who ought to cultivate his land like a good farmer with a kind of plough and pruning hook of wisdom, so that hard ground may be broken up and rank growth cut back, one who ought to govern the lower part of himself by the rule of the mind?
Song 1:8 (quotation, high confidence) · Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: To know oneself is to know that man is made in God’s image, a rational being who must govern himself.
- Song 1:8 (Greek: “unless you know yourself”); Gen 1:26.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 2.13.1 (CSEL 62:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-13-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.13.2CSEL 62:27
unde etiam in Lege scriptum est: adtende tibi. ne fiat uerbum absconditum in corde tuo. tibi, inquit, adtende; non utique dicit pecuniae tuae, non possessionibus tuis, non uiribus corporis, sed animo tuo ac menti tuae, unde omnia consilia, facta cogitationesque manant. tibi ergo adtende ibi, ubi potiorem esse te nosti. nosce te ipsum. quod Apollini Pythio adsignant gentiles uiri, quasi ipse auctor fuerit huius sententiae, cum de nostro usurpatum ad sua transferant et longe anterior Moyses fuerit. qui scripsit librum Deuteronomii, quam philosophi qui ista finxerunt.
Hence it is written in the law too: “Attend to yourself, lest a hidden word arise in your heart.” “To yourself,” it says, “attend”: surely it does not say to your money, not to your possessions, not to the strength of your body, but to your mind and understanding, from which all counsels, deeds, and thoughts flow. Attend, then, to yourself there, where you know yourself to be the better part. “Know yourself”: this the Gentiles attribute to the Pythian Apollo, as though he were the author of this saying, though they transfer to themselves what they have usurped from what is ours, and Moses, who wrote the book of Deuteronomy, was far earlier than the philosophers who invented these things.
Deut 15:9 (quotation, high confidence)
Notes and citation
Summary: Moses’ “attend to yourself” is older than the Delphic “know yourself.”
- Deut 15:9 (Greek form). The claim that Greek wisdom was borrowed from Moses is common in early Christian apologetic.
Topics: Philosophy
Cite (SBL): Ambrose, Exp. Ps. 118 2.13.2 (CSEL 62:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-13-2
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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 2, chapter 14
2.14.1CSEL 62:27–28
Unde et Salomon oraculum diuinum secutus scripsit in Canticis canticorum: nisi scias te decoram inter mulieres. hoc est: nisi cognoscas te mortalem, rationalem et cito tua peccata fatearis, cito dicas iniquitates tuas, ut iustificeris, nisi conuertaris et prior accuses delicta tua, uenit dies mortis et iam nullum conuersionis remedium est;
Hence Solomon too, following the divine oracle, wrote in the Song of Songs: “Unless you know yourself, beautiful among women,” that is: unless you know yourself to be mortal and rational, and quickly confess your sins, quickly tell your iniquities, so as to be justified; unless you turn and are the first to accuse your sins, the day of death comes and there is no longer any remedy of conversion;
Song 1:8 (quotation, high confidence) · Isa 43:26 (allusion, medium confidence)
Notes and citation
Summary: To know oneself is to confess one’s sins quickly before death leaves no remedy.
- Song 1:8; Isa 43:26 (LXX: “tell your iniquities first, that you may be justified”).
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 2.14.1 (CSEL 62:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.14.2CSEL 62:28
praeueniris, dum non cogitas. accende facem tuam, priusquam sponsi tibi claudatur ianua, qui expectare diu non solet neglegentes. nisi scias te, inquit, decoram inter mulieres et dicas: fusca sum et decora, fusca sum, quia peccaui, sed decora, quia diligor, quia genus sum Abrahae, electum genus, dilectum deo, nihil tibi proderit patrum gratia; potens enim deus est de lapidibus istis suscitare filios Abrahae.
you are overtaken while you are not thinking of it. Light your lamp before the door of the bridegroom is shut on you, who is not accustomed to wait long for the negligent. “Unless you know yourself,” he says, “beautiful among women,” and say, “I am dark and beautiful: dark because I have sinned, but beautiful because I am loved, because I am the race of Abraham, a chosen race, beloved by God,” the grace of the fathers will profit you nothing; for God is able from these stones to raise up children to Abraham.
Matt 25:10 (allusion, high confidence) · Song 1:8 (quotation, high confidence) · Song 1:5 (quotation, high confidence) · 1 Pet 2:9 (allusion, medium confidence) · Matt 3:9 (quotation, high confidence)
Notes and citation
Summary: Descent from Abraham profits nothing without self-knowledge and repentance.
- Matt 25:1–10; Song 1:8, 5; 1 Pet 2:9; Matt 3:9.
Cite (SBL): Ambrose, Exp. Ps. 118 2.14.2 (CSEL 62:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
2.14.3CSEL 62:28
et alibi in euangelio legisti, quia Abrahae filiam ligauit diabolus nequitiae suae uinculis, quam soluit dominus die sabbati. nisi ergo scias te, nihil tibi proderit, etsi dicas: Abrahae sum filia‘. quae non credis, quae errorem non corrigis; Abraham quidem saluatur, sed te nobilitas generis non iuuabit, nisi fides seruauerit. non te decipiat data patribus repromissio. non suscipio personam hominis, non suscipio praerogatiuam generis, nisi uidero congruentem generi morum nobilitatem, ut fiat iusti generis electio.
And elsewhere in the gospel you have read that the devil bound a daughter of Abraham with the chains of his wickedness, whom the Lord loosed on the sabbath day. Unless, then, you know yourself, it will profit you nothing even if you say, “I am a daughter of Abraham,” you who do not believe, who do not correct your error. Abraham indeed is saved, but the nobility of your race will not help you unless faith has preserved you. Let not the promise given to the fathers deceive you. “I do not accept the person of a man, I do not accept the privilege of race, unless I see a nobility of conduct matching the race, so that it may be the election of a righteous race.”
Luke 13:16 (allusion, high confidence) · Acts 10:34 (allusion, low confidence) · Deut 10:17 (allusion, low confidence)
Notes and citation
Summary: Being a daughter of Abraham helps only if faith and conduct match the race.
- Luke 13:16. The last sentence, spoken in God’s person, echoes Deut 10:17 and Acts 10:34. The digital text’s “nobilitat.m” is read as “nobilitatem”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): nobilitat.m → nobilitatem.
Cite (SBL): Ambrose, Exp. Ps. 118 2.14.3 (CSEL 62:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 15
2.15.1CSEL 62:28–29
Quodsi scias te et cognoscas, quia peccato obnoxia es, exeundum in calcaneis gregum est tibi. exi ergo nuda pede e t pasce haedos tuos in tabernaculis pastorum. qui sine peccato est, agnos pascit, oues pascit: quae autem peccato obnoxia est, pascit haedos qui a sinistris sunt; non enim potest esse in dextera pastoris boni. sequatur magis dicentem Petro: ueni retro me, satana. sequendo Petrus in dextera meruit collocari, ideoque ei dicitur: pasce agniculos meos. sed quo exeat. audi: ad tabernac-ula, inquit, pastorum, hoc est: ad gentes, ad dispersionem.
But if you know yourself and recognize that you are liable to sin, you must go out in the footsteps of the flocks. Go out, then, barefoot, and feed your kids by the tents of the shepherds. He who is without sin feeds lambs, feeds sheep; but she who is liable to sin feeds kids, which are on the left; for she cannot be on the right of the good shepherd. Let her rather follow him who says to Peter: “Get behind me, Satan.” By following, Peter deserved to be placed on the right, and so it is said to him: “Feed my little lambs.” But where she should go out, hear: “to the tents,” it says, “of the shepherds,” that is, to the Gentiles, to the dispersion.
Song 1:8 (quotation, high confidence) · Matt 25:33 (allusion, high confidence) · Matt 16:23 (quotation, high confidence) · John 21:15 (quotation, high confidence)
Notes and citation
Summary: The sinful soul must go out to feed kids by the shepherds’ tents, that is, among the Gentiles.
- Song 1:8; Matt 25:33; Matt 16:23; John 21:15.
Cite (SBL): Ambrose, Exp. Ps. 118 2.15.1 (CSEL 62:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-15-1
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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.
2.15.2CSEL 62:29
ideoque dixit: percutiam pastorem et dispergentur oues gregis, ut repleatur totus orbis terrarum grege Christi, significans tunc fore saluam synagogam, cum se huic dispersioni et ipsa sociauerit, quae repleuit hunc mundum; tabernacula enim pastorum regna sunt terrae. ideoque propheta Dauid nationes adnuntians credituras ait: regna terrae, cantate deo. ergo sciat se iuuenior, ut corrigat uiam suam.
And so he said, “I will strike the shepherd, and the sheep of the flock will be scattered,” so that the whole world might be filled with the flock of Christ, signifying that the synagogue would then be saved when she too joined herself to this dispersion which has filled this world; for the tents of the shepherds are the kingdoms of the earth. And so the prophet David, announcing that the nations would believe, says: “Kingdoms of the earth, sing to God.” Let the younger man, then, know himself, so that he may correct his way.
Zech 13:7 (quotation, high confidence) · Matt 26:31 (quotation, high confidence) · Ps 68:32 (67:33 LXX) (quotation, high confidence)
Notes and citation
Summary: The synagogue will be saved when she joins the church scattered among the nations.
- Zech 13:7; Matt 26:31; Ps 68:32 (LXX 67:33).
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.15.2 (CSEL 62:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-15-2
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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 2, chapter 16
2.16.1CSEL 62:29
Sed dicis: qui potest cognoscere uiam suam iuuenior, ut corrigat, cum propheta dicat: tria sunt inpossibilia mihi intellegere et quartum quod non agnosco: uestigia aquilae uolantis, uiam serpentis in petra et secus semitas nauis fluctuantis et uias uiri in iuuentute? si Salomon fatetur, quod non cognoscat uias uiri in iuuentute, quomodo iuuenior potest cognoscere?
But you say: how can a younger man know his way so as to correct it, when the prophet says: “Three things are impossible for me to understand, and a fourth I do not know: the tracks of an eagle flying, the way of a serpent on a rock, and the paths of a ship tossing at sea, and the ways of a man in his youth”? If Solomon admits that he does not know the ways of a man in his youth, how can a younger man know them?
Prov 30:18 (quotation, high confidence) · Prov 30:19 (quotation, high confidence)
Notes and citation
Summary: Ambrose raises the objection from Proverbs that the ways of a young man cannot be known.
- Prov 30:18–19 (Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 2.16.1 (CSEL 62:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-16-1
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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.
2.16.2CSEL 62:29
cui respondebitur, quod illae uiae uiri in iuuentute non cognoscantur, quae sunt secus uias serpentis in petra et secus semitas nauis fluctuantis et uestigia uolantis aquilae, quae ungues asperos habet et supra nubes uolat, in aere errat et in mari piscem interficit. et tamen non est inpossibile hoc quartum, sicut illa tria; cognoscit enim dominus qui sunt ipsius et uult ut sciat se unusquisque, sciat se populus dei.
He will be answered that those ways of a man in his youth are not known which are like the ways of a serpent on a rock and the paths of a ship tossing at sea and the tracks of an eagle in flight, which has sharp talons and flies above the clouds, wanders in the air, and kills fish in the sea. And yet this fourth thing is not impossible, like those three; for the Lord knows those who are his, and he wishes each one to know himself, the people of God to know itself.
Prov 30:19 (allusion, high confidence) · 2 Tim 2:19 (quotation, high confidence)
Notes and citation
Summary: Only sinful youthful ways are unknowable; the Lord knows his own and wants each to know himself.
- 2 Tim 2:19.
Cite (SBL): Ambrose, Exp. Ps. 118 2.16.2 (CSEL 62:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-16-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 17
2.17.1CSEL 62:29–30
Sed esto, non cognoscantur errantium uiae, sicut dicit dominus: non noui uos; discedite a me operarii iniquitatis. hic autem iuuenior, qui potest corrigere uiam suam, fortasse iunior sit aetate, non moribus et habeat in primo flore iuuentutis suae senilem intellectum, de quo ait: canities autem est intellectus hominibus, quibus maturitas consilii grauitasque subpetit. unde et Hieremiae dicitur: noli dicere, quia iuuenis sum. et utique erat aetate
But granted that the ways of those who go astray are not known, as the Lord says, “I do not know you; depart from me, you workers of iniquity”: this younger man, however, who can correct his way, is perhaps younger in age, not in conduct, and has in the first flower of his youth an aged understanding, of which it says: “But understanding is gray hair for men,” for those who have maturity of counsel and gravity. Hence it is said to Jeremiah too: “Do not say, I am a youth.” And surely he was young in age,
Luke 13:27 (quotation, high confidence) · Matt 7:23 (allusion, medium confidence) · Jer 1:7 (quotation, high confidence)
Notes and citation
Summary: The young man who corrects his way is young in years but old in understanding, like Jeremiah.
- Luke 13:27; Matt 7:23; Wis 4:8–9; Jer 1:7.
Extrabiblical texts: Wis 4:9 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 2.17.1 (CSEL 62:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-17-1
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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.
2.17.2CSEL 62:30
iuuenis, sed prohibet eum iuuenem se dicere, qui esset maturioris prudentiae. Danihel cum puer esset, accepit spiritum quo dignus senectutis primitiis haberetur, ut redargueret senes, ipse non senior longaeuitate, sed gratia; erat enim in illo aetas senectutis uita inmaculata, cui bene conpetit Dauiticum illud dicere: super seniores intellexi. ideoque tamquam de ueterani consilii et senilis scientiae uiro diuinum pronuntiauit oraculum: quis prudentior quam Danihel?
but he forbids him to call himself young, since he had a riper prudence. Daniel, when he was a boy, received the spirit by which he was held worthy of the first fruits of old age, so that he could convict the elders, himself not older in length of years but in grace; for in him the age of old age was an unstained life, to whom that word of David well applies: “I have understood more than the elders.” And so the divine oracle pronounced as of a man of veteran counsel and aged knowledge: “Who is wiser than Daniel?”
Ps 119:100 (118:100 LXX) (quotation, high confidence) · Ezek 28:3 (quotation, high confidence)
Notes and citation
Summary: Daniel as a boy had the wisdom of age and convicted the elders.
- Sus 45–62 (Daniel and the elders); Wis 4:9; Ps 119:100 (LXX 118:100); Ezek 28:3. The digital text’s “senectutis tutis” is a repeated syllable.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): senectutis tutis → senectutis.
Extrabiblical texts: Sus 45 (Susanna [in RC, EO, ETH canons]; allusion); Wis 4:9 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 2.17.2 (CSEL 62:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 18
2.18.1CSEL 62:30
X Nunc illud aduertamus, si possibile est, ut corrigat iuuenior uiam suam an non. si non est, ergo mentitur propheta; *sed quia non mentitur, possibile est, ita tamen possibile, ut, quod inpossibile uideatur, fiat possibile, si custodiat iuuenior uerba dei, si autem non custodiat, inpossibile. unde illud euangelicum: f a -
Now let us consider this: whether it is possible for the younger man to correct his way or not. If it is not, then the prophet lies; but because he does not lie, it is possible, yet possible in such a way that what seems impossible becomes possible if the younger man keeps the words of God; but if he does not keep them, it is impossible. Hence that word of the gospel:
Notes and citation
Summary: It is possible for the young man to correct his way, but only by keeping God’s words.
- The “X” at the start of the digital text is the editor’s section numeral, and the asterisk a stray mark; neither is translated.
Cite (SBL): Ambrose, Exp. Ps. 118 2.18.1 (CSEL 62:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-18-1
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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.
2.18.2CSEL 62:30–31
cilius est camelum per foramen acus transire quam diuitem intrare in regna caelorum. quod quamlibet inpossibile esse dixit, sic intellegimus inpossibile esse, quia diuites non custodiunt mandata dei; si autem custodiant, fit possibile quod inpossibile uidebatur. hic est camelus qui intrat per angustam uiam, et quae illum ante capere non poterat concupiscentem, iam capit custodientem mandata diuina. (ad)custodiendum autem uerba dei, quia custodiuit ea, Moyses quasi senior eligitur, et nunc, quibus hoc spiritu dei committitur officii, ut eligant seniores uiros, eligunt sine dubio inter seniores iuuenem corrigentem uiam suam in custodiendo uerba dei. et si senioris aetatis uirum elegerint, non quasi longaeuum utique elegerunt, sed quasi custodientem uerba dei: quod si repperitur in iuniore, utique et ipse est eligendus. liquet igitur ex his, quod non senectutis longaeuitas eligatur, sed custodia uerborum dei. denique ipse Moyses Iesum Naue et Caleph iuuenes prae ceteris adprobabat, quorum consilium in terrae electione magis quam multorum seniorum et ipse secutus est et deus praetulit.
“It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.” However much he called it impossible, we understand it to be impossible because the rich do not keep the commandments of God; but if they keep them, what seemed impossible becomes possible. This is the camel that enters by the narrow way, and the way that before could not take him in while he was full of desire now takes him in as he keeps the divine commandments. For keeping the words of God, because he kept them, Moses is chosen as an elder; and now those to whom this office is entrusted by the Spirit of God, to choose elders, without doubt choose among the elders a young man who corrects his way by keeping the words of God. And if they choose a man of older age, surely they chose him not as long-lived but as one who keeps the words of God; and if this is found in a younger man, he too should certainly be chosen. It is clear from this, then, that it is not length of years that is chosen but the keeping of God’s words. Indeed Moses himself approved the young men Joshua son of Nun and Caleb above the rest, whose counsel about the choice of the land he himself followed and God preferred to that of many elders.
Matt 19:24 (quotation, high confidence) · Num 11:16 (allusion, medium confidence) · Num 14:6 (allusion, high confidence) · Num 14:30 (allusion, medium confidence)
Notes and citation
Summary: Keeping God’s words, not age, makes a man fit to be chosen as an elder, as Joshua and Caleb show.
- Matt 19:24; Num 11:16 (choosing elders); Num 13:30; 14:6–9, 24, 30. The stray numerals “25” and “3” in the digital text are line numbers. “(ad)eustodiendum” is read as “ad custodiendum” (the editor’s supplement and an OCR slip). “seniores” is rendered “elders”, as in Num 11:16; Ambrose may also mean presbyters.
Notes on the original text
- Digital text corrected (OCR slip and stray line number in the digital text; stray line number in the digital text): (ad)eustodiendum 25 autem → (ad)custodiendum autem; uirum 3 elegerint → uirum elegerint.
Topics: Church office
Cite (SBL): Ambrose, Exp. Ps. 118 2.18.2 (CSEL 62:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-18-2
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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 2, chapter 19
2.19.1CSEL 62:31
Unde et illud de Iacob, quod supra diximus: deus qui pascit me a iuuentute mea, manifestatur nobis de eo dictum, qui tulerit iugum uerbi in iuuentute sua et recedens ab Esau et similibus eius sedit singulariter, in se tempus expectans, quo possit cum disciplina proferre sermonem; et propterea spiritali est donatus alimento, adhuc aeui integer, sed ueteranus consilio. neque enim dignum est ut credamus, quod tantus patriarcha de corporali cibo dixerit: deus qui pascit me a iuuen tute mea, quia nec corporalem panem desiderabat, cum diceret: si dominus deus mecum e s t. det panem mihi manducare et uestem indui. omnium, quae das mihi, decimam decimabo tibi. nam si patres nostri spiritalem escam manducauerunt et spiritalem potum biberunt. quanto magis sanctus Iacob cibo pastus est spiritali!
Hence that word of Jacob too, which we cited above, “God who has fed me from my youth,” is shown us to have been said of one who took up the yoke of the word in his youth and, withdrawing from Esau and those like him, sat alone, waiting within himself for the time when he could bring forth speech with discipline; and for this reason he was given spiritual food, still young in age but a veteran in counsel. For it is not fitting for us to believe that so great a patriarch spoke of bodily food when he said, “God who has fed me from my youth,” since he did not desire bodily bread when he said: “If the Lord God is with me, let him give me bread to eat and clothing to wear; of all that you give me I will give a tenth to you.” For if our fathers ate spiritual food and drank spiritual drink, how much more was holy Jacob fed with spiritual food!
Gen 48:15 (quotation, high confidence) · Gen 28:20 (quotation, high confidence) · Gen 28:22 (quotation, high confidence) · 1 Cor 10:3 (allusion, high confidence) · 1 Cor 10:4 (allusion, high confidence)
Notes and citation
Summary: Jacob, who took up the yoke in youth, was fed by God with spiritual food.
- Gen 48:15; Gen 28:20–22; 1 Cor 10:3–4.
Notes on the original text
- Digital text corrected (stray marks in the digital text): patriarcha ---------- de → patriarcha de.
Cite (SBL): Ambrose, Exp. Ps. 118 2.19.1 (CSEL 62:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-19-1
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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.
Exposition 2, chapter 20
2.20.1CSEL 62:31–32
Ille quoque intellectus hoc loco suppetit nec alienus a uero est, quia iuuenior ille ex congregatione gentium populus, qui, antequam in Christo crederet, tortuoso errabat anfractu, in eo corrigit uiam suam, quia dei uerba custodiuit, quae noluit custodire populus Iudaeorum, et ideo ille uiam salutis inuenire non potuit. consideremus et sequentem uersum.
That other understanding also fits this place and is not foreign to the truth: that the younger man is the people from the gathering of the Gentiles, which, before it believed in Christ, wandered on a crooked winding path, and corrects its way in this, that it kept the words of God, which the Jewish people would not keep, and so it could not find the way of salvation. Let us consider the following verse too.
Notes and citation
Summary: The younger man can also be the Gentile people, who kept God’s words when Israel did not.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.20.1 (CSEL 62:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-20-1
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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.
Exposition 2, chapter 21
2.21.1CSEL 62:32
I n toto corde meo exquisiui te. ne rep ella s me a m andatis tuis. si deus repellit unumquemque, quem repellendum putat, uideamus, ne excusationem ei tribuat, qui, cum sequi deum uellet, repulsus sit. et primum quemadmodum bonus deus repellit sequentem, nisi ipse mereatur repelli? sicut ipse dominus ait: uulpes foueas habent, et ideo quasi uulpem repellit, et alibi: quia omni habenti dabitur, ei autem, qui non habet, et quod uidetur habere auferetur ab eo. cui addit nisi ei,
“With my whole heart I have sought you; do not drive me away from your commandments.” If God drives away each one whom he thinks should be driven away, let us see that he does not give an excuse to one who was driven away when he wanted to follow God. And first, how does the good God drive away one who follows, unless he himself deserves to be driven away? As the Lord himself says, “Foxes have holes,” and so he drives him away as a fox; and elsewhere: “For to everyone who has will be given, but from him who does not have, even what he seems to have will be taken away.” To whom does he add, if not to him
Ps 119:10 (118:10 LXX) (quotation, high confidence) · Matt 8:20 (quotation, high confidence) · Luke 8:18 (quotation, high confidence) · Matt 25:29 (allusion, medium confidence)
Notes and citation
Summary: On verse 10: God drives away only those who deserve it, like the fox in the gospel.
- Ps 118:10 (Ps 119:10); Matt 8:20; Luke 8:18; Matt 25:29.
Cite (SBL): Ambrose, Exp. Ps. 118 2.21.1 (CSEL 62:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-21-1
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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.
2.21.2CSEL 62:32
qui toto corde exquirit eum, ut, quod deest naturae, id dei operatione adquirat et gratia? sicut Salomon, qui ex toto corde exquirens deum sapientiam postulauit et, quia non opes sibi regias, sed diuinae munus gratiae depoposcit, accipere meruit sapientiae disciplinam, repletus est domini spiritu, ut cognosceret mandata omnia. qui autem non habet, ut in cordc suo exquirat dominum, et facit quidem opus dei, sed neglegenter facit, maledicto subiectus est, sicut legimus, quia maledictus omnis qui opus dei facit neglegenter. merito ergo repellitur, quia maledicto dignus est, quia polluit magis et inpedit opus quod neglegenter putauerit exequendum.
who seeks him with his whole heart, so that what nature lacks he may acquire by God’s working and grace? Like Solomon, who, seeking God with his whole heart, asked for wisdom, and because he asked not for royal wealth for himself but for the gift of divine grace, he deserved to receive the discipline of wisdom; he was filled with the Spirit of the Lord, so as to know all the commandments. But he who does not seek the Lord in his heart, and does indeed do the work of God, but does it negligently, is subject to a curse, as we read: “Cursed is everyone who does the work of God negligently.” Rightly, then, he is driven away, because he is worthy of the curse, because he rather pollutes and hinders the work which he thought could be carried out negligently.
1 Kgs 3:9 (allusion, high confidence) · 1 Kgs 3:11 (allusion, medium confidence) · Jer 48:10 (31:10 LXX) (quotation, high confidence)
Notes and citation
Summary: God gives to those who seek him wholeheartedly, like Solomon, but the negligent worker is cursed and rightly driven away.
- 1 Kgs 3:9–12; Jer 48:10 (LXX 31:10).
Cite (SBL): Ambrose, Exp. Ps. 118 2.21.2 (CSEL 62:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-21-2
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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 2, chapter 22
2.22.1CSEL 62:32–33
Consideremus ergo, utrum bonitas sit repelli ab opere neglegentem an uero retinere, et imaginem rei huius ex aliis sumamus artibus. curat medicus aegrotum, sed neglegentia et desidia medici uirus uulneris serpit. quanto igitur melius remoueri huiusmodi medicum, qui tempus terit, cum profectum nullum sentiat uulneratus, ut curandi officium ad eum medicum transferatur, qui maturius possit aegroto sua diligentia subuenire! nonne clementior est, qui repellit nihil proficientem quam qui retinet ad discrimen aegroti?
Let us consider, then, whether it is goodness to drive the negligent from the work or rather to keep him, and let us take an image of this from other arts. A physician treats a sick man, but through the physician’s negligence and sloth the poison of the wound spreads. How much better, then, that such a physician, who wastes time while the wounded man feels no improvement, should be removed, so that the duty of treatment may be transferred to a physician who by his diligence can help the sick man sooner! Is not he more merciful who drives away one who achieves nothing than he who keeps him to the sick man’s peril?
Notes and citation
Summary: Removing a negligent physician is more merciful than keeping him.
Cite (SBL): Ambrose, Exp. Ps. 118 2.22.1 (CSEL 62:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-22-1
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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.
2.22.2CSEL 62:33
constitue aliquem praepositum aedificantibus uel etiam texentibus, qui debeat summam operis explicare: utrum is tibi probabilior uidetur, si in id diligenter insistat ac, si quem forte incuriosum aduerterit de his qui operantur in domo aliqua construenda, repellat eum, melius credens non aedificare quam hiantibus rimis aedificata dissolui, atque aliquem in eius substituat locum, qui cum diligentia aedificet? similiter etiam textrini praepositum repulsorem neglegentium, ut substituat diligentes, ne longa textrinum corrumpat incuria, non magis probabis quam illum, qui desides in sua neglegentia perseuerare patiatur?
Picture someone placed over builders or even weavers, who is to carry through the whole of the work: does he seem to you more praiseworthy if he applies himself to it diligently and, if he perhaps notices someone careless among those working at building a house, drives him away, thinking it better not to build than to have what is built fall apart with gaping cracks, and puts in his place someone who will build with diligence? Likewise, will you not approve the overseer of a weaving shop who drives away the negligent so as to put diligent workers in their place, lest long carelessness ruin the weaving, more than one who lets the idle persist in their negligence?
Notes and citation
Summary: A good overseer dismisses careless builders and weavers.
Cite (SBL): Ambrose, Exp. Ps. 118 2.22.2 (CSEL 62:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-22-2
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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.
Exposition 2, chapter 23
2.23.1CSEL 62:33
Transi nunc ad eos, qui mandata aedificant et legem intexunt et animam uniuscuiusque receperunt sanandam. nonne, si quis eorum aedificet domum dei cum iustitia, texat indumentum cum diligentia, sanet animam cum gratia, opus bonum facit?
Pass now to those who build the commandments, weave the law, and have received the soul of each person to heal. If one of them builds the house of God with righteousness, weaves the garment with diligence, and heals the soul with grace, does he not do a good work?
Notes and citation
Summary: Those who build, weave, and heal spiritually do a good work.
Cite (SBL): Ambrose, Exp. Ps. 118 2.23.1 (CSEL 62:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-23-1
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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.
2.23.2CSEL 62:33
si uero incuriosus ac remissus aliquis fabri, textoris, medici spiritalis locum occupet ut sacerdos summus. ut presbyter, ut minister altaris sacri, nonne commodius est non subire unumquemque id muneris, quod implere non queat. quam subeuntem neque ipsum strenue suscepto fungi munere et eripere locum alteri, qui nauiter cum possit tueri? quid quod etiam ipsi consulitur qui, remissior cum sit, repellitur, ne plus offensionis contrahat?
But if someone careless and slack occupies the place of a spiritual builder, weaver, or physician, as high priest, as presbyter, as minister of the holy altar, is it not better for each not to undertake an office he cannot fulfill, than to undertake it, neither performing the office he has taken on energetically himself, and to snatch the place from another who could keep it diligently? What of the fact that he too who is slack is cared for by being driven away, lest he incur greater offense?
Notes and citation
Summary: A slack bishop, presbyter, or minister of the altar would do better not to take an office he cannot fulfill.
- “sacerdos summus”: the bishop. “minister altaris”: the deacon.
Topics: Church office
Cite (SBL): Ambrose, Exp. Ps. 118 2.23.2 (CSEL 62:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-23-2
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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 2, chapter 24
2.24.1CSEL 62:33–34
Quid sit autem repelli, consideremus. lectum est enim: sicut uulnerati dormientes proiecti in monumentis, quorum non meministi amplius, et quidem ipsi de manu tua repulsi sunt. aduertamus igitur, quos uulneratos et proiectos in monumentis repellit, quorum non meminerit amplius. isti sunt, qui a mandatis dei repelluntur: peccatori autem dixit deus: quare tu enarras iustitias meas? et quia a mandatis repelluntur, repelluntur de manu dei et bene prospexit, ne quis de
But let us consider what it is to be driven away. For it is read: “Like the wounded sleeping, cast out into the tombs, whom you remember no more, and they have been driven away from your hand.” Let us note, then, whom he drives away as wounded and cast out into the tombs, whom he will remember no more. These are those who are driven away from the commandments of God; for to the sinner God said: “Why do you declare my righteous deeds?” And because they are driven away from the commandments, they are driven away from God’s hand; and he took good care that no one should seem to be snatched from
Ps 88:5 (87:6 LXX) (quotation, high confidence) · Ps 50:16 (49:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Those driven from God’s commandments are like the slain cast out into tombs.
- Ps 88:5 (LXX 87:6); Ps 50:16 (LXX 49:16).
Cite (SBL): Ambrose, Exp. Ps. 118 2.24.1 (CSEL 62:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-24-1
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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.
2.24.2CSEL 62:34
manu dei uideatur eripi, quia nemo potest quem quam rapere de manu dei. qui ergo priuatur muneris suscepti officio uel gratia, non rapitur, sed reicitur, ut dixit dominus Iesus ad Hierusalem: quotiens uolui congregare filios tuos, et noluisti! ecce relinquetur uobis domus uestra deserta. abstulit illis sanctificationem, altare thymiamatis et orationis sacrarium, propitiatorium, altare sacrificiorum, sacerdotum et leuitarum ministeria, et tamen, cum haec sublata essent omnia, quae secundum legis mandata habebant, ait apostolus: numquid reppulit deus hereditatem suam? non, inquit, reppulit, sed: conclusit omnia in incredulitate, ut omnium misereatur.
the hand of God, since no one can snatch anyone from the hand of God. He, then, who is deprived of the duty or grace of the office he has received is not snatched but cast off, as the Lord Jesus said to Jerusalem: “How often I would have gathered your children, and you would not! Behold, your house will be left to you desolate.” He took from them the sanctuary, the altar of incense and the sanctuary of prayer, the mercy seat, the altar of sacrifices, the ministries of the priests and Levites; and yet, when all these things that they had according to the commandments of the law had been taken away, the apostle says: “Has God cast off his inheritance?” He has not cast it off, he says, but “he has shut up all in unbelief, that he may have mercy on all.”
John 10:28 (allusion, high confidence) · Matt 23:37 (quotation, high confidence) · Matt 23:38 (quotation, high confidence) · Rom 11:1 (quotation, high confidence) · Ps 94:14 (93:14 LXX) (allusion, low confidence) · Rom 11:32 (quotation, high confidence)
Notes and citation
Summary: No one is snatched from God’s hand; Jerusalem was cast off, yet God shut all in unbelief to have mercy on all.
- John 10:28–29; Matt 23:37–38; Rom 11:1–2 (Ambrose reads “inheritance”, compare Ps 94:14); Rom 11:32.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 2.24.2 (CSEL 62:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-24-2
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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.
Exposition 2, chapter 25
2.25.1CSEL 62:34–35
Sunt ergo, qui ad tempus a mandatis propter misericordiam repelluntur, sicut et illis consulitur qui uomuntur. nam quemadmodum manens in corpore, quod uomendum est, plus acescit, ita qui debet excludi, si retineatur nec se corrigat, totum corpus exulcerat. meritoque angelo Laodiciae dicit testis fidelis et uerus: scio opera tua, quia neque frigidus es neque calidus. utinam frigidus esses uel calidus! sed quia tepidus es, incipiam te euomere ex ore meo. aperte neglegentiam grauiore damnat iudicio quam inprudentiam; frigidus est enim qui fidem nescit, calidus qui sancti spiritus feruore succensus est.
There are, then, those who for a time are driven away from the commandments out of mercy, just as those too are cared for who are vomited out. For just as what must be vomited, if it stays in the body, sours further, so he who ought to be shut out, if he is kept and does not correct himself, inflames the whole body. And rightly the faithful and true witness says to the angel of Laodicea: “I know your works, that you are neither cold nor hot. Would that you were cold or hot! But because you are lukewarm, I will begin to vomit you out of my mouth.” He plainly condemns negligence with a heavier judgment than ignorance; for he is cold who does not know the faith, hot who is set on fire by the fervor of the Holy Spirit.
Rev 3:14 (allusion, high confidence) · Rev 3:15 (quotation, high confidence) · Rev 3:16 (quotation, high confidence)
Notes and citation
Summary: Some are driven away for a time out of mercy; the lukewarm are judged more severely than the ignorant.
- Rev 3:14–16.
Cite (SBL): Ambrose, Exp. Ps. 118 2.25.1 (CSEL 62:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-1
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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.
2.25.2CSEL 62:35
qui ergo calorem fidei non habet, tolerabilius illi fuerat fidem non accepisse quam neglexisse. est enim tepidus peior frigido, ut Iudaeus, qui sibi uidetur fidem habere quam non habet. quanto tolerabiliorem causam gentilis habet, qui potest dicere: non cognoui legem, non audiui prophetas, ideo non credidi, quam ille, qui legit omnia quibus uenturum Iesum crederet, et non credidit! neuter quidem excusatur, nec ille qui legit nec ille qui legere noluit; sed plus delinquit qui negauit quod legerat quam qui opera non fecit quae facienda non cognouit.
He, then, who does not have the warmth of faith would have fared more tolerably not to have received the faith than to have neglected it. For the lukewarm is worse than the cold, like the Jew, who thinks he has a faith which he does not have. How much more tolerable is the case of the Gentile, who can say, “I did not know the law, I did not hear the prophets, and so I did not believe,” than that of him who read everything by which he should believe that Jesus would come, and did not believe! Neither, indeed, is excused, neither he who read nor he who would not read; but he sins more who denied what he had read than he who did not do works which he did not know were to be done.
Notes and citation
Summary: Those who read the prophets and did not believe sin more than Gentiles who never heard.
- Ambrose’s comparison with the Jews is translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 2.25.2 (CSEL 62:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-2
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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.
2.25.3CSEL 62:35
quanta autem fide et iustitiae gratia est, ut more dei sit, qui fidem tenet et opera exercet iustitiae, et quantum amittit, quem uomuerit ex suo ore dominus Iesus et ex suis uisceribus eiecerit! quam pius tamen, qui et iustos in ore suo tenet et iniustos non ante euomit quam denuntiet euomendos, ut uel huiusmodi admonitione conuersi dignum aliquid efficiant quo non uomantur! nunc tertium uersiculum consideremus.
How great is the grace of faith and righteousness, that he who holds the faith and practices the works of righteousness should be in the mouth of God! And how much he loses whom the Lord Jesus vomits out of his mouth and casts out of his heart! Yet how kind he is, who both holds the righteous in his mouth and does not vomit out the unrighteous before he has warned them that they are to be vomited out, so that, turned by such a warning, they may do something worthy of not being vomited out! Now let us consider the third verse.
Rev 3:16 (allusion, high confidence)
Notes and citation
Summary: Christ warns the lukewarm before he casts them out, so that they may turn.
- “more dei sit” is read as “ore dei sit” (“in the mouth of God”), as the sense requires; the text is left unchanged.
Cite (SBL): Ambrose, Exp. Ps. 118 2.25.3 (CSEL 62:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 2, chapter 26
2.26.1CSEL 62:35
In corde, inquit, meo abscondi eloquia tua, ut non peccem tibi. propterea ergo mysterium regis bonum est abscondere; peccat enim deo, qui commissa sibi secreta mysteria putauerit indignis esse uulganda. periculum itaque est non solum falsa dicere. sed etiam uera, si quis ea insinuet quibus non oportet.
“In my heart,” he says, “I have hidden your words, that I may not sin against you.” For this reason, then, it is good to hide the mystery of the king; for he sins against God who thinks the secret mysteries entrusted to him should be made common to the unworthy. There is danger, then, not only in speaking falsehoods but also in speaking truths, if one insinuates them to those to whom one ought not.
Ps 119:11 (118:11 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 11: God’s words are to be hidden in the heart, and mysteries not betrayed to the unworthy.
- Ps 118:11 (Ps 119:11); Tob 12:7 (“it is good to hide the secret of a king”). eloquia is rendered “words”.
Extrabiblical texts: Tob 12:7 (Tobit [in RC, EO, ETH canons]; quotation)
Topics: Sacraments
Cite (SBL): Ambrose, Exp. Ps. 118 2.26.1 (CSEL 62:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-1
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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.
2.26.2CSEL 62:35–36
quod uitium quadripertitum est, uel adulationis uel auaritiae uel iactantiae uel loquacitatis incautae, quia, dum adulari uult aliquis, ei cui loquitur effundit mysterium; nonnulli etiam studio lucri mercedem proditionis secuntur, ut tegenda silentio uendant loquendo; alii, ut plura nosse uideantur et scientiam suam iactitent, aperiunt quod celare deberent: plerique, dum sine praeiudicio locuntur, uerbum emittunt, quod reuocare non possunt. ideo uir laudatur serius, et non otiose (blat)erat homo abscondens ser-
This fault is fourfold: of flattery, or greed, or boasting, or careless talkativeness. For while someone wishes to flatter, he pours out the mystery to the one he speaks to; some too, out of eagerness for gain, pursue the wages of betrayal, so as to sell by speaking what should be covered by silence; others, to seem to know more and to show off their knowledge, disclose what they ought to conceal; many, while they speak without forethought, let slip a word they cannot recall. Therefore a serious man is praised, and the man who hides his words does not babble idly,
Prov 12:23 (allusion, low confidence)
Notes and citation
Summary: Mysteries are betrayed through flattery, greed, boasting, or careless talk.
- The digital text’s “quodmtium” is read as “quod uitium”. “(blat)erat” is the editor’s supplement. Compare Prov 12:23.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): quodmtium → quod uitium.
Topics: Sacraments
Cite (SBL): Ambrose, Exp. Ps. 118 2.26.2 (CSEL 62:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-2
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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.
2.26.3CSEL 62:36
mones suos, ut apostolus Paulus, qui nouit quid loquatur singulis et quando quid loqui debeat. unde et Corinthiis dicit: lac uobis potum dedi, non escam: nondum enim poteratis. sed nec adhuc potestis. ideo hos in transitu uidet, manet autem apud Ephesios, quod ostium sibi magnum apertum esset, notum facere gentibus mysterium Christi. ideo et Salomon tempus esse loquendi docet.
like the apostle Paul, who knows what to say to each and when he ought to say what. Hence he says to the Corinthians too: “I gave you milk to drink, not solid food; for you were not yet able, and even now you are not able.” Therefore he sees them in passing, but he stays with the Ephesians, because a great door had been opened to him to make known to the Gentiles the mystery of Christ. And so Solomon too teaches that there is a time to speak.
1 Cor 3:2 (quotation, high confidence) · 1 Cor 16:7 (allusion, medium confidence) · 1 Cor 16:9 (allusion, high confidence) · Eph 3:8 (allusion, medium confidence) · Eccl 3:7 (allusion, high confidence)
Notes and citation
Summary: Paul fitted his teaching to his hearers, and Solomon teaches that there is a time to speak.
- 1 Cor 3:2; 16:7–9; Eph 3:3–9; Eccl 3:7.
Cite (SBL): Ambrose, Exp. Ps. 118 2.26.3 (CSEL 62:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-3
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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 2, chapter 27
2.27.1CSEL 62:36
Prae ceteris autem dominus Iesus in euangelio declarat suo, dicens simile esse regnum caelorum thesauro abscondito in agro. utique non aurum, non argentum, non pecunia comparari potest
But above all the Lord Jesus declares it in his gospel, saying that the kingdom of heaven is like a treasure hidden in a field. Surely not gold, not silver, not money can be compared
Matt 13:44 (quotation, high confidence)
Notes and citation
Summary: The kingdom of heaven is like hidden treasure.
- Matt 13:44.
Cite (SBL): Ambrose, Exp. Ps. 118 2.27.1 (CSEL 62:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-27-1
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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.
2.27.2CSEL 62:36
regno caelorum, sed eloquia domini, eloquia casta, argentum igne examinatum, quibus ipsum regnum adquiritur. hunc ergo thesaurum sapientiae et cognitionis absconditum in agro, in quo plantata sunt uerba scripturarum caelestium, cum inuenerit homo, abscondit illum in corde suo nec diuulgat eum, sciens quia, si diuulgauerit Babyloniis thesaurum dei. magnam offensionem contrahet, ut dicatur ei sermone prophetico: de semine tuo accipient et facient spadones in domo regis. per quae significatur, quia is, qui prodiderit diuina mysteria, posteritatem animae suae seminariumque meritorum habere non possit.
with the kingdom of heaven, but the words of the Lord, “pure words, silver tried in the fire,” by which the kingdom itself is acquired. This treasure of wisdom and knowledge, then, hidden in the field in which the words of the heavenly Scriptures are planted, when a man finds it, he hides it in his heart and does not divulge it, knowing that, if he divulges the treasure of God to the Babylonians, he will incur great offense, so that it will be said to him in the prophetic word: “Of your seed they will take and make eunuchs in the house of the king.” By this it is signified that he who betrays the divine mysteries cannot have offspring for his soul or a seedbed of merits.
Ps 12:6 (11:7 LXX) (quotation, high confidence) · Col 2:3 (allusion, medium confidence) · Isa 39:7 (quotation, high confidence) · 2 Kgs 20:18 (allusion, medium confidence)
Notes and citation
Summary: The hidden treasure is the word of Scripture; whoever betrays it, like Hezekiah to the Babylonians, loses his spiritual offspring.
- Ps 12:6 (LXX 11:7); Col 2:3; Isa 39:2–7 (2 Kgs 20:13–18).
Notes on the original text
- Digital text corrected (line-break debris in the digital text; stray marks in the digital text): abscondit;; illum → abscondit illum; si-< gnificatur → significatur; ani-, mae → animae.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 2.27.2 (CSEL 62:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-27-2
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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.
Exposition 2, chapter 28
2.28.1CSEL 62:36–37
Caue ergo, ne diuitias tuas perfidis prodas et, si amicitiam simulent, non illis aperias interiora domus tuae: non reseres thesauros regios, quos Babylonii scire non debent, ne ueniant et capiant posteros tuos et seminarium uirtutis abscidant. hoc est, quod etiam in euangelio dicit dominus: nolite mittere margaritas uestras porcis.
Beware, then, of betraying your riches to the faithless, and, if they pretend friendship, do not open to them the inner rooms of your house; do not unlock the royal treasures, which the Babylonians ought not to know, lest they come and capture your descendants and cut off the seedbed of virtue. This is what the Lord says in the gospel too: “Do not throw your pearls to swine.”
Isa 39:2 (allusion, high confidence) · Matt 7:6 (quotation, high confidence)
Notes and citation
Summary: Do not reveal the treasures of faith to the faithless; do not throw pearls to swine.
- Isa 39:2; Matt 7:6.
Notes on the original text
- Digital text corrected (line-break debris in the digital text): the -; sauros → thesauros.
Cite (SBL): Ambrose, Exp. Ps. 118 2.28.1 (CSEL 62:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-28-1
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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.
2.28.2CSEL 62:37
ideo bene facit, qui ahscondit eloquia domini in corde suo, sicut abscondebat propheta Dauid, sicut Maria, quae conseruabat omnia uerba domini Iesu in corde suo. etenim si bonum est uiro sermones suos abscondere, quanto magis sermonem dei cordis nostri gremio debemus operire, debemus abscondere!
Therefore he does well who hides the words of the Lord in his heart, as the prophet David hid them, as Mary did, who kept all the words of the Lord Jesus in her heart. Indeed, if it is good for a man to hide his own words, how much more ought we to cover and hide the word of God in the bosom of our heart!
Luke 2:19 (allusion, high confidence) · Luke 2:51 (allusion, medium confidence)
Notes and citation
Summary: Like David and Mary, we should keep God’s word hidden in our hearts.
- Luke 2:19, 51.
Topics: Mary, mother of Jesus
Cite (SBL): Ambrose, Exp. Ps. 118 2.28.2 (CSEL 62:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-28-2
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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 2, chapter 29
2.29.1CSEL 62:37
Quarto uersu dicit: benedictus es, domine, doce me iustificationes tuas; non enim quicumque dixerit: domine domine, ipse intrabit in regnum caelorum, sed qui uoluntatem dei fecerit.
In the fourth verse he says: “Blessed are you, Lord; teach me your statutes”; for not everyone who says, “Lord, Lord,” will enter the kingdom of heaven, but he who has done the will of God.
Ps 119:12 (118:12 LXX) (quotation, high confidence) · Matt 7:21 (quotation, high confidence)
Notes and citation
Summary: On verse 12: blessing God must be joined to doing his will.
- Ps 118:12 (Ps 119:12); Matt 7:21.
Cite (SBL): Ambrose, Exp. Ps. 118 2.29.1 (CSEL 62:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-1
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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.
2.29.2CSEL 62:37
ideo iste, qui correxerit uiam suam a iuuentute sua, custodierit uerba dei, in toto corde quaesierit dominum deum suum nec-repulsus sit a mandatis dei et dignus habitus, cui committerentur arcana sapientiae, absconderit ea in corde suo, ne peccaret deo, quasi habens eloquia dei gratias agit dicens: benedictus es, domine, et desiderat ipsum doctorem habere, cupiens cognoscere secreta legis, et quemadmodum interpretationem habeat: si emeris puerum Hebraeum et seruierit tibi annis sex et reliqua, quibus praemissum est: has iustitias quas propones in conspectu filiorum Israel, haec a domino quaerit discere, quae homines docere non poterant, nisi deus ante docuisset.
So this man, who has corrected his way from his youth, has kept the words of God, has sought the Lord his God with his whole heart and has not been driven from God’s commandments, and has been held worthy to be entrusted with the secrets of wisdom, has hidden them in his heart so as not to sin against God; as one who has the words of God, he gives thanks, saying, “Blessed are you, Lord,” and he desires to have him as his teacher, longing to know the secrets of the law and how they are to be interpreted: “If you buy a Hebrew slave and he serves you six years,” and the rest, before which it is set: “These are the righteous ordinances which you shall set before the sons of Israel.” These he seeks to learn from the Lord, which men could not teach unless God had first taught them.
Exod 21:1 (quotation, high confidence) · Exod 21:2 (quotation, high confidence)
Notes and citation
Summary: The psalmist asks God himself to teach him the hidden meaning of the law’s statutes.
- Exod 21:1–2. iustitias here renders the law’s ordinances.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 2.29.2 (CSEL 62:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-2
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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.
2.29.3CSEL 62:37–38
quae posteaquam a Christo didicerunt apostoli, ecclesia dicit: introduxit me rex in cubiculum suum, hoc est in illud secretum suum, in quo sunt thesauri scientiae et cognitionis suae. ideoque tibi dicitur: cum oras, intra in cubiculum tuum, quod significat mentis animique secretum. in hoc cubiculum iustitiarum sponsa se poposcit induci, cum post odorem unguenti excurrerit, quod semper fluit et numquam deficit.
After the apostles learned these from Christ, the church says: “The king has brought me into his chamber,” that is, into his secret place, in which are the treasures of his knowledge and understanding. And so it is said to you: “When you pray, go into your chamber,” which signifies the secret place of the mind and soul. Into this chamber of righteous acts the bride asked to be brought, when she ran after the fragrance of the ointment, which always flows and never fails.
Song 1:4 (quotation, high confidence) · Col 2:3 (allusion, medium confidence) · Matt 6:6 (quotation, high confidence) · Song 1:3 (allusion, medium confidence)
Notes and citation
Summary: The king’s chamber is the secret place of Christ’s knowledge and of the praying soul.
- Song 1:4; Col 2:3; Matt 6:6; Song 1:3.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 2.29.3 (CSEL 62:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-3
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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.