Exposition of Psalm 118 21.15.1–22.21.2
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 21, chapter 15
21.15.1CSEL 62:482
Sequitur uersus quartus: septies in die laudem dixi tibi super iudicia iustitiae tuae. et numero quidem studium sanctae deuotionis exprimitur, sed puto magis quod purus et quietus ac uacuus ab omni onere delictorum declaretur affectus, ut sine ullo iracundae inprecationis aut flagitiosae cupidi-
The fourth verse follows: “Seven times a day I have spoken your praise, for the judgments of your righteousness.” By the number, indeed, the zeal of holy devotion is expressed; but I think rather that a pure and quiet affection, free of every burden of offenses, is declared, so that prayer may be offered without any burning of angry imprecation or shameful desire,
Ps 119:164 (118:164 LXX) (quotation, high confidence)
Notes and citation
Summary: Praise seven times a day signifies pure prayer, free of anger and sinful desire.
- Ps 119:164 (LXX 118:164).
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 21.15.1 (CSEL 62:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-15-1
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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.
21.15.2CSEL 62:482
tatis incendio deferatur oratio, nihil quod alii noceat postulemus, nihil quod nos saecularibus petitionibus decoloret. laudemus in hymnis et canticis, uera semper et iusta ea quae de diuinis canimus laudibus confitentes. non sit anceps et dubia sententia, non discolor mentis intentio, non materialibus negotiis occupata a propositi spiritalis exsecutione deflectat. iustificetur semper iustitia dei tranquillo animo, non otio feriato.
that we ask nothing that would harm another, nothing that would discolor us with worldly petitions. Let us praise in hymns and canticles, always confessing as true and just the things we sing in the divine praises. Let there be no wavering or doubtful judgment, no discolored intention of mind, which, occupied with material business, turns aside from carrying out its spiritual purpose. Let God’s justice always be justified with a tranquil mind, not in idle holiday.
Eph 5:19 (allusion, high confidence)
Notes and citation
Summary: Pray for nothing harmful, praise God with an undivided mind.
- Eph 5:19.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 21.15.2 (CSEL 62:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-15-2
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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 21, chapter 16
21.16.1CSEL 62:482–483
Sequitur uersus quintus: pax multa diligentibus nomen tuum, et non est his scandalum. supra diximus, quia caritas excludit timorem, nunc dicimus, quia excludit omnem perturbationem. etenim qui deum diligit, profunda est in eo confirmatae mentis tranquillitas. aqua, inquit, multa excludere non poterit caritatem et flumina non inundabunt eam. multa aqua diuersarum est passionum et flumina saecularium cupiditatum corporalibus motibus incitata, quae tamen murum caritatis subuertere non possunt.
The fifth verse follows: “Great peace to those who love your name, and there is no stumbling block for them.” Above we said that love casts out fear; now we say that it casts out all disturbance. For in one who loves God there is a deep tranquility of a strengthened mind. “Much water,” it says, “cannot shut out love, and rivers will not overflow it.” Much water is the various passions, and rivers the worldly desires stirred by bodily impulses, which yet cannot overturn the wall of love.
Ps 119:165 (118:165 LXX) (quotation, high confidence) · 1 John 4:18 (allusion, high confidence) · Song 8:7 (quotation, high confidence)
Notes and citation
Summary: Those who love God have deep peace that no passion can overturn.
- Ps 119:165 (LXX 118:165); 1 John 4:18; Song 8:7.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 21.16.1 (CSEL 62:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-1
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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.
21.16.2CSEL 62:483
ideoque caritate fundatus dicit: torrentem pertransiuit anima nostra. numquid aqua maris excludere Moysi potuit caritatem? ut et secundum litteram tibi psalmorum series suffragetur, nempe diligens deum tutum sibi credidit iter esse per maria; qui autem non dilexerunt deum, hi demersi fluctibus dignum sacrilegiis suis exitum pertulerunt.
And therefore, founded on love, he says: “Our soul has passed through the torrent.” Could the water of the sea shut out Moses’ love? So that the sequence of the psalms may support you also according to the letter: surely, loving God, he believed the way through the seas safe for himself; but those who did not love God, drowned in the waves, suffered an end worthy of their sacrileges.
Ps 124:4 (123:4 LXX) (quotation, high confidence) · Exod 14:22 (allusion, high confidence) · Exod 14:28 (allusion, high confidence)
Notes and citation
Summary: Love carried Moses through the sea, while those without love drowned.
- Ps 124:4–5 (LXX 123:4–5); Exod 14:22, 28.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 21.16.2 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-2
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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.
21.16.3CSEL 62:483
Helias atque Helisaeus Iordanen transmiserant pede; et haec fuit nimiae merces et gratia caritatis. hi igitur ut transirent aquas fluuii Iordanis, passionum fluenta nostrarum mentis prius uestigio transierunt. de hac aqua dicit dominus: si transeas per aquam, tecum sum, et flumina non inundabunt te. adest iustis suis semper, cum aliquibus teruntur aduersis, si tamen transeant mente constanti, non dubitanti, non fidei turbentur incerto.
Elijah and Elisha had crossed the Jordan on foot; and this was the reward and grace of great love. So in order to cross the waters of the river Jordan they first crossed with the step of the mind the streams of our passions. Of this water the Lord says: “If you pass through water, I am with you, and the rivers will not overflow you.” He is always present to his righteous when they are crushed by some adversities, if only they cross with a steadfast mind, not doubting, not troubled by uncertainty of faith.
2 Kgs 2:8 (allusion, high confidence) · 2 Kgs 2:14 (allusion, high confidence) · Isa 43:2 (quotation, high confidence)
Notes and citation
Summary: Elijah and Elisha crossed the Jordan by love; God is with the righteous who pass through trials in faith.
- 2 Kgs 2:8, 14; Isa 43:2.
Cite (SBL): Ambrose, Exp. Ps. 118 21.16.3 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 21, chapter 17
21.17.1CSEL 62:483
Transi ergo et tu fidelis animi dilectione. si diuinam uis tibi adesse praesentiam, non solum pax, sed etiam multa pax sit in animo tuo, nulla te proelia diuersae cupiditatis inpugnent, non iracundia stimulet, non libido et, si est pugna, tamen foris, non intus sit. proeliare aduersus persequentes, licet et ipsis silentio saepe cedendum sit. Quia tibi uincunt.
So you too cross by the love of a faithful soul. If you wish the divine presence to be with you, let there be not only peace but much peace in your soul; let no battles of various desires assail you, let anger not goad you, nor lust; and if there is a fight, let it be outside, not within. Fight against persecutors, though often you must yield even to them in silence, because they conquer for you.
Notes and citation
Summary: Keep much peace within; even persecutors’ seeming victory works for you.
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 21.17.1 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-1
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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.
21.17.2CSEL 62:483
illorum potentia tua est uictoria; tunc denique triumphantur, cum se uicisse crediderint. non ergo te inpugnet auaritia, non cupiditas exagitet, non tristitia deiciat, non inflammet libido, non resupinet superbia, non curuet ambitio, non formido consternat. pax multa abundet, quae superat omnem mentem secundum apostoli sententiam, quo nihil pulchrius dici potuit.
Their power is your victory; they are triumphed over precisely when they think they have conquered. So let avarice not assail you, desire not drive you, sadness not cast you down, lust not inflame you, pride not throw you back, ambition not bend you, dread not dismay you. Let much peace abound, which surpasses every mind, according to the apostle’s saying, than which nothing more beautiful could be said.
Phil 4:7 (quotation, high confidence)
Notes and citation
Summary: Let the peace that surpasses understanding rule over every passion.
- Phil 4:7.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 21.17.2 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-2
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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.
21.17.3CSEL 62:483–484
summus enim sapientiae finis est, ut simus mente tranquilla, non commenticiis poetarum fabulis lubricus turbetur affectus. summus finis iustitiae est, ut iniquitas mentem iusti mouere non possit, uirtutis totius hic finis et corporeae ipsius fortitudinis, ut confecto bello pacem reformet. paci ergo et ipsa plerumque militat fortitudo bellandi; nemo ergo pacificum turbet affectum.
For the highest end of wisdom is that we be of tranquil mind, that our affection not be troubled and made slippery by the invented fables of the poets. The highest end of righteousness is that iniquity cannot move the mind of the righteous; this is the end of all virtue and even of bodily courage, that when war is finished it may restore peace. So even the courage of fighting usually serves peace; so let no one disturb a peaceable disposition.
Notes and citation
Summary: Peace of mind is the goal of wisdom, righteousness and even courage.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 21.17.3 (CSEL 62:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 21, chapter 18
21.18.1CSEL 62:484
Multa generantur ad perturbationem hominis: et uxor plerumque decepta serpentis insidiis animum uiri exagitare conatur et pater fidem filii frequenter inridet et uir suae coniugis mentem temptat obprobriis. sed in his omnibus superat iustus et dicit: quis nos separabit a caritate Christi?
Many things arise to disturb a man: often a wife, deceived by the serpent’s snares, tries to stir up her husband’s mind, and a father often mocks his son’s faith, and a husband tempts his wife’s mind with reproaches. But in all these the righteous man prevails and says: “Who will separate us from the love of Christ?
Rom 8:35 (quotation, high confidence) · Gen 3:6 (echo, low confidence)
Notes and citation
Summary: Even household opposition cannot separate the righteous from Christ’s love.
- Gen 3:6; Rom 8:35.
Topics: Marriage
Cite (SBL): Ambrose, Exp. Ps. 118 21.18.1 (CSEL 62:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-1
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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.
21.18.2CSEL 62:484
tribulatio an angustia an persecutio? quotiens benefacta crimini dantur, quotiens uirtus obprobrio ducitur, quotiens ipsa ingrata est gratia! uendidit iustus facultates suas, dispensauit pauperibus, nihil sibi reliquit: contemnitur plerumque in ipsa ecclesia, quia diues esse desiuit, sicut scriptum est: si dederit uir omnes
Tribulation or distress or persecution?” How often good deeds are charged as crimes, how often virtue is counted a reproach, how often grace itself is unwelcome! A righteous man sold his property, distributed to the poor, left nothing for himself: often he is despised in the church itself because he has ceased to be rich, as it is written: “If a man gives all
Rom 8:35 (quotation, high confidence) · Matt 19:21 (allusion, medium confidence) · Song 8:7 (quotation, high confidence)
Notes and citation
Summary: The righteous who give all away are often despised, even in church.
- Rom 8:35; Matt 19:21; Song 8:7.
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 21.18.2 (CSEL 62:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-2
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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.
21.18.3CSEL 62:484
facultates suas in caritate, contemptu contemptus erit. non ergo moueatur; non enim mercedem huius saeculi nec gratiam, sed uitae quaesiuit aeternae. non indignetur, quia homines pecuniis magis quam operibus bonis deferunt. nam si ei propter bonum opus in hoc saeculo deferatur et huius studii fructum hic adipiscatur, dicitur de eo: percepit mercedem suam. habet quidem opus bonum et hic gratiam, sed breuis portio emerendae salutis est.
his substance for love, he will be utterly despised.” So let him not be moved; for he sought not the reward or favor of this world, but of eternal life. Let him not be indignant because men defer to money rather than to good works. For if he is honored in this world for a good work and gains the fruit of this zeal here, it is said of him: “He has received his reward.” A good work has its favor here too, but it is a short portion of the salvation to be earned.
Song 8:7 (quotation, high confidence) · Matt 6:2 (quotation, high confidence)
Notes and citation
Summary: The generous should not be troubled by contempt; reward here diminishes the eternal reward.
- Song 8:7; Matt 6:2.
Topics: Ethics, Good works and merit
Cite (SBL): Ambrose, Exp. Ps. 118 21.18.3 (CSEL 62:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-3
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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.
21.18.4CSEL 62:484–485
serua futuris mercedem tuam et istius saeculi obprobria incrementa mercedis tuae iudica. cogita semper apostolicum illud. quod indignae sint passiones huius temporis ad superuenturam gloriam. nullis ergo iustus frangatur iniuriis, nullis moueatur periculis. nullis temptetur procellis, siue mors ingruat siue uita siue angeli caelorum. neque deiciatur aduersis neque extollatur secundis, nusquam sit eius infirmus affectus. et mors temptat et uita temptat; caue scandalum.
Keep your reward for the future, and judge the reproaches of this world increases of your reward. Think always of that saying of the apostle, that the sufferings of this time are unworthy of the glory to come. So let the righteous be broken by no injuries, moved by no dangers, tried by no storms, whether death comes or life or the angels of heaven. Let him be neither cast down by adversity nor lifted up by prosperity; let his affection be nowhere weak. Death tempts and life tempts; beware of stumbling.
Rom 8:18 (quotation, high confidence) · Rom 8:38 (allusion, high confidence)
Notes and citation
Summary: Store your reward for the future; let neither adversity nor prosperity move you.
- Rom 8:18, 38.
Notes on the original text
- Digital text corrected (OCR slip): sine uita → siue uita.
Topics: Good works and merit
Cite (SBL): Ambrose, Exp. Ps. 118 21.18.4 (CSEL 62:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-4
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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 21, chapter 19
21.19.1CSEL 62:485
Qui pacem habet, quae omnem mentem superat, magnus est, non est de pusillis istis. ideo scandalum pati non debet, quia pusillorum est exagitari scandalo. unde et dominus ait: quicumque scandalizauerit unum de pusillis istis minimis. non solum pusillos, sed etiam minimos dixit quos perturbant scandala, et ideo graui obnoxius poenae est, ut legisti, Quicumque turbauerit infirmae mentis infantiam. sicut enim grauiore supplicio est. qui persuaserit crimen infantulo et incautam praecipitarit aetatem. ita, qui inualidum et insipientem et inprouidum circumscripserit persuasione erroris aut exagitatione cordis affectum. uis scire quam infirmus sit qui scandalizatur? non manducabo, inquit, carnem, ne fratrem scandalizem. quanta infirmitas et quaedam infantia animi, ut eum etiam esca fratris exagitet! unde non potest homini esse praecipitium, quando etiam hinc periculum est?
He who has peace, which surpasses every mind, is great; he is not one of these little ones. So he should not suffer stumbling, because it belongs to little ones to be stirred by stumbling blocks. Hence the Lord too says: “Whoever causes one of these least little ones to stumble.” He called not only little but least those whom stumbling blocks disturb; and therefore he is liable to grave punishment, as you have read, whoever disturbs the infancy of a weak mind. For as he is under graver punishment who has persuaded a little child to crime and thrown its careless age headlong, so is he who has entrapped a weak, foolish and improvident disposition by persuasion to error or by disturbing the heart. Do you want to know how weak is one who is caused to stumble? “I will not eat meat,” he says, “lest I cause my brother to stumble.” What weakness and a kind of infancy of soul, that even his brother’s food should disturb him! Hence how can a man not have a precipice, when there is danger even from this?
Phil 4:7 (allusion, high confidence) · Matt 18:6 (quotation, high confidence) · 1 Cor 8:13 (quotation, high confidence)
Notes and citation
Summary: Those with great peace do not stumble; causing the weak to stumble is grave.
- Phil 4:7; Matt 18:6; 1 Cor 8:13.
Notes on the original text
- Digital text corrected (letter-spaced word garbled in the digital text): non mand nd u ca b o → non manducabo.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 21.19.1 (CSEL 62:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-19-1
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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 21, chapter 20
21.20.1CSEL 62:485
Et quod peius est, infirmitas huiusmodi serpit in multos. uides inopem iustum, temptaris; uides diuitem iniquum, temptaris; uides sine liberis sanctum, temptaris; uides liberis honoribus laudibus saecularibus abundantem iniustum, temptaris. quantae foueae, quanti laquei et. quod est grauius. qui plurimos strangulent! in Sodomitana urbe uix unus Loth qui non temptaretur inuentus est, cuius tamen etiam uxor non potuit laqueos temptationis euadere.
And what is worse, weakness of this kind creeps into many. You see a righteous man poor, you are tempted; you see a wicked man rich, you are tempted; you see a saint without children, you are tempted; you see an unjust man abounding in children, honors, worldly praises, you are tempted. How many pits, how many snares, and, what is graver, which strangle very many! In the city of Sodom scarcely one, Lot, was found who was not tempted, yet even his wife could not escape the snares of temptation.
Gen 19:26 (allusion, high confidence)
Notes and citation
Summary: The prosperity of the wicked tempts many; only Lot in Sodom resisted, and his wife did not.
- Gen 19:26.
Topics: Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 21.20.1 (CSEL 62:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-1
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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.
21.20.2CSEL 62:485–486
Hebraeorum populus maria transiuit, sed non potuit temptamenta transire. temptati omnes praeter Iesum et Caleph, qui ideo de senioribus terram repromissionis introire meruerunt, quia fuerunt temptationis expertes. nec Aaron introiuit nec Maria, quia et ipsi temptati sunt, nec Moyses introiuit, quia dux erat populi qui temptabatur. typus legis, quae excludere temptamenta non poterat. non poterat
The people of the Hebrews crossed the seas but could not cross temptations. All were tempted except Joshua and Caleb, who therefore of the elders were found worthy to enter the land of promise, because they were free of temptation. Neither Aaron entered nor Miriam, because they too were tempted, nor did Moses enter, because he was the leader of a people that was tempted, a type of the law, which could not shut out temptations. It could not
Num 14:30 (allusion, high confidence) · Num 20:12 (allusion, high confidence) · Deut 34:4 (allusion, high confidence)
Notes and citation
Summary: Of the Exodus generation only Joshua and Caleb, untempted, entered the land; Moses figures the law.
- Num 14:30; Num 20:12; Deut 34:4.
Cite (SBL): Ambrose, Exp. Ps. 118 21.20.2 (CSEL 62:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
21.20.3CSEL 62:486
in terram resurrectionis inducere, quia ista euangelio gratia debebatur. lex pacem non potuit dare; ideo Moyses, quoad uixit, proeliatus semper est; semper legis populus in ancipiti bellorum est. Iesus autem Naue plebis animos profunda pace composuit, quoniam, qui sub lege est, agitatur incertis, qui sub euangelio, audit dicentem: pacem relinquo uobis, pacem meam do uobis, ideoque diligentibus non est scandalum.
lead into the land of resurrection, because this grace was owed to the Gospel. The law could not give peace; that is why Moses, as long as he lived, was always fighting; the people of the law is always in the uncertainty of wars. But Joshua son of Nun settled the minds of the people in deep peace, since he who is under the law is tossed by uncertainties, he who is under the Gospel hears one saying, “Peace I leave you, my peace I give you,” and therefore for those who love there is no stumbling block.
John 14:27 (quotation, high confidence) · Ps 119:165 (118:165 LXX) (allusion, high confidence)
Notes and citation
Summary: The law could not give peace; Joshua, figure of Jesus, brought it, as Christ gives his peace.
- John 14:27; Ps 119:165 (LXX 118:165).
Topics: The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 21.20.3 (CSEL 62:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 21, chapter 21
21.21.1CSEL 62:486
Accipe aliter: crux domini Iudaeis scandalum. Graecis stultitia est. scandalum est perfido, quia dicit Iudaeus: ergo hic deus est qui homo uisus est, hic deus est qui ieiunauit, hic deus est qui uapulauit, hic deus est qui crucifixus est, qui de cruce descendere et se liberare non potuit? denique hoc dicebant tempore dominicae passionis: descendat de cruce et credimus ei. confidit in deo, liberet nunc eum, si uult eum.
Take it otherwise: the cross of the Lord is a stumbling block to the Jews, folly to the Greeks. It is a stumbling block to the faithless, because the Jew says: “So this is God who was seen as man, this is God who fasted, this is God who was beaten, this is God who was crucified, who could not come down from the cross and free himself?” In fact they said this at the time of the Lord’s passion: “Let him come down from the cross and we will believe him. He trusted in God; let him deliver him now, if he wants him.”
1 Cor 1:23 (quotation, high confidence) · Matt 27:42 (quotation, high confidence) · Matt 27:43 (quotation, high confidence)
Notes and citation
Summary: The cross is a stumbling block to unbelief, as the mockers at the cross showed.
- 1 Cor 1:23; Matt 27:42–43. Translated as written.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 21.21.1 (CSEL 62:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-1
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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.
21.21.2CSEL 62:486
non te ista temptent, non te ista perturbent, non in animum tuum huiusmodi se inserant cogitationes. ubi pax est et multa pax, ibi crux Christi non obprobrio, sed saluti est. non fuit obprobrio Petro crux domini. quae tantum ei gloriae dedit, ut inuersis Christum ho-
Let these things not tempt you, not disturb you; let thoughts of this kind not insert themselves into your mind. Where there is peace and much peace, there the cross of Christ is not a reproach but salvation. The Lord’s cross was no reproach to Peter; it gave him so much glory that he honored Christ with inverted
Ps 119:165 (118:165 LXX) (allusion, high confidence)
Notes and citation
Summary: Where there is peace, the cross is salvation; Peter gloried in it.
- Ps 119:165 (LXX 118:165).
Topics: Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 21.21.2 (CSEL 62:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-2
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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.
21.21.3CSEL 62:486–487
noraret uestigiis, metuens ne, si ea specie crucifixus esset qua dominus, affectasse domini gloriam uideretur. crux ergo obprobrium perfido, fideli autem gratia, fideli redemptio, fideli resurrectio est, quia pro nobis passus est dominus, quia illo nos redemit sanguine. illa ad paradisum resurrectione reuocauit. qui haec credit, quomodo turbari potest, cui spes regni caelestis adsurgit?
feet, fearing that, if he were crucified in the same posture as the Lord, he might seem to have aspired to the Lord’s glory. So the cross is a reproach to the faithless, but to the faithful grace, to the faithful redemption, to the faithful resurrection, because the Lord suffered for us, because he redeemed us by that blood, called us back to paradise by that resurrection. How can one who believes this be disturbed, for whom the hope of the heavenly kingdom rises?
Notes and citation
Summary: Peter was crucified upside down; to the faithful the cross is grace, redemption and resurrection.
- The tradition of Peter’s inverted crucifixion (Acts of Peter) is not tagged.
Topics: Martyrdom, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 21.21.3 (CSEL 62:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-3
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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 21, chapter 22
21.22.1CSEL 62:487
Sequitur uersus sextus: expectabam salutare tuum, domine, et praecepta tua feci. qui expectat sperat caritatem ergo spes praecedit, sequitur salus. spes igitur praecurrit effectum. ideo qui expectauit salutem a domino, praecepta domini fecit. unde et dominus amicos appellat in euangelio, non seruos qui sua praecepta fecerunt. qui diligit enim facit et qui fecerit merito dilectionis remuneratione donatur.
The sixth verse follows: “I waited for your salvation, O Lord, and I did your precepts.” One who waits hopes; so hope goes before, salvation follows. So hope runs ahead of the effect. That is why he who waited for salvation from the Lord did the Lord’s precepts. Hence the Lord too in the Gospel calls friends, not servants, those who did his precepts. For whoever loves does, and whoever has done is rewarded with the merit of love.
Ps 119:166 (118:166 LXX) (quotation, high confidence) · John 15:14 (allusion, high confidence) · John 15:15 (allusion, high confidence)
Notes and citation
Summary: Hope precedes salvation; those who do Christ’s precepts are his friends.
- Ps 119:166 (LXX 118:166); John 15:14–15. “caritatem” in the second sentence is faulty in the printed text; translated by sense.
Topics: Hope
Cite (SBL): Ambrose, Exp. Ps. 118 21.22.1 (CSEL 62:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 21, chapter 23
21.23.1CSEL 62:487
Sequitur uersus septimus: custodiuit anima mea testimonia tua et dilexit illa nimis. plus esse diligere quam custodire et supra diximus, quia custodire interdum necessitatis est uel timoris diligere caritatis. ideo hic cum dixisset custodiui, adiecit dilexi, ut custodia amantis fuerit, non timentis. qui nimium diligit, nimium custodit. Sequitur uersus octauus: seruaui praecepta tua et testimonia tua, quoniam omnes uiae meae in conspectu tuo, domine. beatus qui potest dicere: omnes uiae meae ante te, qui nolit abscondere omnes cogitationes suas, omnes actus suos. abscondebat Adam uiam suam. abscondebat Eua post culpam, abscondebat Cain necem fratris. in affectu habemus abscondere, non in effectu. plena abscondentis perfidia, etsi apud deum nulla sit latebra. ideo ecclesia in Canticis
The seventh verse follows: “My soul has kept your testimonies and loved them exceedingly.” That to love is more than to keep we said above too, because keeping is sometimes of necessity or fear, loving of charity. Therefore here, having said “kept,” he added “loved,” so that the keeping might be that of one loving, not fearing. He who loves exceedingly keeps exceedingly. The eighth verse follows: “I have kept your precepts and your testimonies, for all my ways are in your sight, O Lord.” Blessed is he who can say, “All my ways are before you,” who will not hide all his thoughts, all his acts. Adam hid his way; Eve hid after the fault; Cain hid the murder of his brother. We have the hiding in intention, not in effect. Full of faithlessness is the one who hides, even if before God there is no hiding place. That is why the church in the Song of Songs
Ps 119:167 (118:167 LXX) (quotation, high confidence) · Ps 119:168 (118:168 LXX) (quotation, high confidence) · Gen 3:8 (allusion, high confidence) · Gen 4:9 (allusion, high confidence)
Notes and citation
Summary: Loving God’s testimonies surpasses keeping them; blessed is one who hides nothing from God, unlike Adam, Eve and Cain.
- Ps 119:167–168 (LXX 118:167–168); Gen 3:8; Gen 4:9.
Notes on the original text
- Digital text corrected (stray mark in the digital text; word split in the digital text; words split in the digital text): s eruaui pr aecepta → seruaui praecepta; dicere: o mnes uiae → dicere: omnes uiae; ecclesia in Canticis? → ecclesia in Canticis.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 21.23.1 (CSEL 62:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-1
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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.
21.23.2CSEL 62:487–488
sua ei secreta monstrabat dicens: adsumam te et ducam te in domum matris meae, in secretum eius quae concepit me. nam etsi deus omnia uideat cordis occulta, bonum tamen est ut unusquisque animam suam ei aperiat et expandat et tamquam lumini uel calori eius occurrat. nec inmerito gloriatur ecclesia dicens: ego eram in oculis eius tamquam inueniens pacem, quoniam uias suas prodere non timebat.
showed him her secrets, saying: “I will take you and lead you into my mother’s house, into the chamber of her who conceived me.” For though God sees all the hidden things of the heart, yet it is good that each should open and spread out his soul to him and run to meet him as his light or warmth. And not without reason the church glories, saying, “I was in his eyes as one finding peace,” because she did not fear to disclose her ways.
Song 8:2 (quotation, high confidence) · Song 8:10 (quotation, high confidence)
Notes and citation
Summary: Though God sees all, it is good to open one’s soul to him, as the church does in the Song.
- Song 8:2, 10.
Cite (SBL): Ambrose, Exp. Ps. 118 21.23.2 (CSEL 62:487–488; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-2
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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.
21.23.3CSEL 62:488
iusti ergo est ista uox; oculi enim domini super iustos. itaque domino Iesu Christo, qui est uia et ueritas, bene hoc dicitur ab his qui illam ueram uiam fide moribus actuque desiderant inuenire: omnes uiae meae coram te, domine. nulla enim potest uia bona esse nisi quam tu inluminandam tui uisitatione luminis iudicaueris, cui est honor, gloria, laus, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen.
So this is the voice of the righteous; for the eyes of the Lord are on the righteous. So to the Lord Jesus Christ, who is the way and the truth, this is well said by those who desire to find that true way by faith, conduct and action: “All my ways are before you, O Lord.” For no way can be good except one which you have judged fit to be lit by the visitation of your light; to whom be honor, glory, praise, everlastingness from the ages, now and always and for all ages of ages. Amen.
Ps 34:15 (33:16 LXX) (quotation, high confidence) · John 14:6 (allusion, high confidence) · Ps 119:168 (118:168 LXX) (quotation, high confidence)
Notes and citation
Summary: Only a way lit by Christ, the way and the truth, can be good.
- Ps 34:15 (LXX 33:16); John 14:6; Ps 119:168 (LXX 118:168).
Notes on the original text
- Digital text corrected (word split in the digital text): oculi enim do mini → oculi enim domini.
Cite (SBL): Ambrose, Exp. Ps. 118 21.23.3 (CSEL 62:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-3
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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 22, chapter 1
22.1.1CSEL 62:488
Incipit Tau littera, quae Latina interpretatione significat errauit; alia interpretatio habet consummauit. quid est errauit? uicesima et secunda littera est quae est apud Hebraeos ultima. psalmo autem isto, hoc est centesimo octauo decimo profectum hominis diximus significari, qui doctrinae moralis magisteriis eruditus deponeret omnem inexercitatae mentis infantiam, adsumeret autem ueterani consilii scientiam et prudentiae senilis aetatem.
The letter Tau begins, which in Latin interpretation signifies “he erred”; another interpretation has “he completed.” What is “he erred”? It is the twenty-second letter, which is the last among the Hebrews. And in this psalm, the hundred and eighteenth, we have said that the progress of man is signified, who, trained by the teachings of moral doctrine, lays aside all the infancy of an untrained mind and takes on the knowledge of veteran counsel and the age of aged prudence.
Notes and citation
Summary: Tau, the last letter, means “he erred” or “he completed”; the psalm traces man’s progress to maturity.
Cite (SBL): Ambrose, Exp. Ps. 118 22.1.1 (CSEL 62:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-1-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
22.1.2CSEL 62:488–489
ubi autem error est, culpa signatur. hic ergo est profectus, finis ut culpae sit. sed quid est quod interpretetur? errauit, inquit; non errat, sed errauit. errasse praeteriti est temporis, errare praesentis; qui errauit desiuit errare et ueterem condemnat errorem. de eo enim dicitur errauit, qui in errore iam non sit. nam is, qui adhuc in errore permaneat, non errasse dicitur, sed errare; errare enim permanentis in uitio est, errasse corrigentis est lapsum.
But where there is error, guilt is marked. So this is the progress: that there be an end of guilt. But what is it that it interprets? “He erred,” it says; not “he errs,” but “he erred.” To have erred is of the past tense, to err of the present; he who has erred has ceased to err and condemns his old error. For it is said “he erred” of one who is no longer in error. For one who still remains in error is not said to have erred, but to err; for to err belongs to one remaining in vice, to have erred to one correcting his fall.
Notes and citation
Summary: “He erred” in the past tense signifies one who has ceased to err.
Notes on the original text
- Digital text corrected (stray marks in the digital text): ubi autem-> error → ubi autem error.
Cite (SBL): Ambrose, Exp. Ps. 118 22.1.2 (CSEL 62:488–489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-1-2
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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 22, chapter 2
22.2.1CSEL 62:489
Denique emendator morum ait: eramus enim aliquando insipientes, increduli, errantes in desideriis et uoluptatibus. non dixisset utique: eramus aliquando insipientes, nisi qui adeptus esset postea sapientiae disciplinam, neque dixisset: eramus errantes, nisi superiorem deposuisset errorem.
In fact the corrector of morals says: “For we too were once foolish, unbelieving, erring in desires and pleasures.” He would surely not have said “we were once foolish” unless he had afterwards obtained the discipline of wisdom, nor would he have said “we were erring” unless he had laid aside his former error.
Titus 3:3 (quotation, high confidence)
Notes and citation
Summary: Paul speaks of having erred, meaning he has left error behind.
- Titus 3:3.
Notes on the original text
- Digital text corrected (word split in the digital text): eramus enim ali quando → eramus enim aliquando.
Cite (SBL): Ambrose, Exp. Ps. 118 22.2.1 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-2-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
22.2.2CSEL 62:489
denique ut abolitum lapsum doceret nec ullum offensionis resedisse uestigium, ait: cum autem benignitas et humanitas apparuit saluatoris nostri, non ex operibus iustitiae quae fecimus nos, sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis et renouationis spiritus sancti. ueteri igitur errore deposito et spiritu sancto atque omni morum emendatione renouatus dicit: eramus enim aliquando errantes. uides ergo, quia errori renuntiasse non uitii, sed profectus est.
In fact, to teach that the fall was abolished and no trace of offense remained, he says: “But when the kindness and humanity of our Savior appeared, not by works of righteousness which we have done, but according to his mercy he saved us through the washing of regeneration and renewal of the Holy Spirit.” So, having laid aside his old error and renewed by the Holy Spirit and every amendment of morals, he says: “For we too were once erring.” You see, then, that to have renounced error belongs not to vice but to progress.
Titus 3:4 (quotation, high confidence) · Titus 3:5 (quotation, high confidence) · Titus 3:3 (quotation, high confidence)
Notes and citation
Summary: Through the washing of regeneration error is abolished; renouncing it is progress.
- Titus 3:4–5, 3.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text; stray letter in the digital text): cum - autem benignitas → cum autem benignitas; eramus enim a aliquando → eramus enim aliquando.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 22.2.2 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-2-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 22, chapter 3
22.3.1CSEL 62:489
Postremo ipse te doceat dominus Iesus, si humanis consiliis uel sententiis non putas esse credendum. namque in euangelio suo ipse adseruit. quod pastor reliquit nonaginta et nouem oues et unam requirit quae errauit. centesima ouis est quam dicit errasse; perfectio et plenitudo numeri ipsa te instruat et informet.
Finally let the Lord Jesus himself teach you, if you think human counsels or opinions are not to be believed. For in his Gospel he himself asserted that the shepherd left the ninety-nine sheep and seeks the one which strayed. It is the hundredth sheep which he says strayed; let the perfection and fullness of the number itself instruct and shape you.
Luke 15:4 (allusion, high confidence) · Matt 18:12 (allusion, high confidence)
Notes and citation
Summary: Christ’s parable of the lost sheep speaks of the one that strayed.
- Luke 15:4; Matt 18:12.
Cite (SBL): Ambrose, Exp. Ps. 118 22.3.1 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-1
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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.
22.3.2CSEL 62:489
non inmerito ceteris antefertur, quia plus est a uitio se reuocasse quam prope uitia Ipsa nescisse. inbutos enim uitiis animos exuere frenis cupiditatum atque emendasse non solum perfectae uirtutis, sed etiam caelestis est gratiae. emendare etenim futura attentionis humanae est. praeterita donare diuinae est potestatis. denique inuentam pastor ouem umeris inponit suis. agnoscis utique mysterium.
Not without reason is it preferred to the rest, because it is more to have called oneself back from vice than almost not to have known vices at all. For to strip souls steeped in vices of the reins of desires and to amend them belongs not only to perfect virtue but also to heavenly grace. For to amend the future belongs to human attention, to forgive the past belongs to divine power. In fact the shepherd lays the found sheep on his shoulders. You surely recognize the mystery,
Luke 15:5 (allusion, high confidence)
Notes and citation
Summary: Returning from vice is greater than never having known it; only God forgives the past.
- Luke 15:5.
Cite (SBL): Ambrose, Exp. Ps. 118 22.3.2 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-2
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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.
22.3.3CSEL 62:489–490
quomodo ouis lassa reficiatur, quia non potest aliter humana condicio lassa recreari nisi sacramento dominicae passionis et sanguinis Iesu Christi, cuius principium super humeros eius; in illa enim cruce infirmitates nostras portauit, ut ibi omnium peccata uacuaret. merito gaudent angeli, quia is qui errauit iam non errat, iam suum est oblitus errorem.
how the weary sheep is restored, because the weary human condition cannot be restored except by the sacrament of the Lord’s passion and the blood of Jesus Christ, “whose government is upon his shoulders”; for on that cross he bore our infirmities, so as to empty there the sins of all. Rightly the angels rejoice, because he who erred no longer errs, has now forgotten his error.
Isa 9:6 (quotation, high confidence) · Isa 53:4 (allusion, high confidence) · Luke 15:7 (allusion, high confidence) · Luke 15:10 (allusion, medium confidence)
Notes and citation
Summary: The shoulders bearing the sheep signify the cross, where Christ bore our weakness; the angels rejoice.
- Isa 9:6 (LXX form); Isa 53:4; Luke 15:7, 10.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 22.3.3 (CSEL 62:489–490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-3
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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 22, chapter 4
22.4.1CSEL 62:490
Non error igitur, sed consummatio est, ut altera docet interpretatio; consummatio autem perfectio disciplinae est. unde et Hieremias in suis Threnis sub hac littera ait: defecit iniquitas tua, filia Sion, non adiciet te expellere adhuc.
So it is not error but completion, as the other interpretation teaches; and completion is the perfection of discipline. Hence Jeremiah too in his Lamentations says under this letter: “Your iniquity has come to an end, daughter of Zion; he will not again drive you out.
Lam 4:22 (quotation, high confidence)
Notes and citation
Summary: Tau also means “completion”; Lamentations’ tau verse says Zion’s iniquity has ended.
- Lam 4:22 (the tau verse of Lam 4).
Cite (SBL): Ambrose, Exp. Ps. 118 22.4.1 (CSEL 62:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-1
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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.
22.4.2CSEL 62:490
uisitauit iniquitates tuas, filia Edom, reuelauit super peccata tua. aduertis, quoniam iniquitas non potuit sine dei uisitatione deficere nec plena esse correctio nisi per gratiam domini saluatoris? quomodo autem deficiat iniquitas, audi dicentem ecclesiam: exui tunicam meam, quomodo induam eam? laui pedes meos, quomodo inquinabo eos? ueteris igitur hominis uestimentum uitiis erroris intextum in lauacri regeneratione depositum nescit quomodo possit induere;
He has visited your iniquities, daughter of Edom; he has uncovered your sins.” Do you notice that iniquity could not come to an end without God’s visitation, nor could correction be full except through the grace of the Lord and Savior? And how iniquity comes to an end, hear the church saying: “I have put off my tunic; how shall I put it on? I have washed my feet; how shall I soil them?” So the garment of the old man, woven with the vices of error, laid aside in the washing of regeneration, she does not know how to put on;
Lam 4:22 (quotation, high confidence) · Song 5:3 (quotation, high confidence) · Titus 3:5 (allusion, high confidence) · Col 3:9 (echo, medium confidence)
Notes and citation
Summary: Iniquity ends only by God’s visitation; the church, having put off the old man in baptism, cannot put it on again.
- Lam 4:22; Song 5:3; Titus 3:5; Col 3:9.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 22.4.2 (CSEL 62:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-2
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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.
22.4.3CSEL 62:490
studio enim correctionis inoleuerat obliuio peccatorum. tanta uis consummatae emendationis est, ut in quandam redeat pueritiae spiritalis aetatem, quae uias erroris ignoret, crimen, etiamsi uelit, non possit admittere, quia desueuerit usum nosse peccandi. et iam de huius litterae interpretatione satis dictum arbitror. nunc cognoscamus ex subditis, quae sit uiri consummati sententia.
for by zeal for correction forgetfulness of sins had grown in. So great is the force of completed amendment that it returns to a kind of age of spiritual childhood, which does not know the ways of error and cannot commit crime even if it wished, because it has unlearned the habit of sinning. And now I think enough has been said about the interpretation of this letter. Now let us learn from what follows what is the judgment of the completed man.
Matt 18:3 (echo, medium confidence)
Notes and citation
Summary: Completed amendment returns the soul to a spiritual childhood that forgets how to sin.
- Matt 18:3.
Notes on the original text
- Digital text corrected (stray marks in the digital text): obliuio_A peccatorum → obliuio peccatorum.
Cite (SBL): Ambrose, Exp. Ps. 118 22.4.3 (CSEL 62:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-3
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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 22, chapter 5
22.5.1CSEL 62:490–491
Itaque sic ait: adpropinquet oratio mea in conspectu tuo, domine; secundum uerbum tuum intellectum tribue mihi. uolare facit orationem bona uita et dat alas precibus spiritales, quibus sanctorum ad deum euehatur oratio. sed et spiritus quo oramus subleuat precem iusti, maxime si corde contrito compatiens eam commendet affectus. consummati autem uiri ista est confidentia. denique ipse Dauid in superioribus istius psalmi lucernam suis pedibus requirebat, ne in hoc itinere terreno ambulans posset errare.
So he says: “Let my prayer draw near in your sight, O Lord; according to your word give me understanding.” A good life makes prayer fly and gives spiritual wings to prayers, by which the prayer of the saints is carried up to God. But the Spirit too, by whom we pray, lifts up the prayer of the righteous, especially if a compassionate affection commends it with a contrite heart. And this is the confidence of the completed man. In fact David himself in the earlier part of this psalm sought a lamp for his feet, so that walking on this earthly journey he might not go astray.
Ps 119:169 (118:169 LXX) (quotation, high confidence) · Rom 8:26 (allusion, high confidence) · Ps 119:105 (118:105 LXX) (allusion, high confidence)
Notes and citation
Summary: A good life and the Spirit give prayer wings; the completed man prays with confidence.
- Ps 119:169 (LXX 118:169); Rom 8:26; Ps 119:105 (LXX 118:105).
Notes on the original text
- Digital text corrected (letter-spaced lemma split and missing full stop in the digital text): se cun dum uerbum tuum intellectum tribue mihi uolare → secundum uerbum tuum intellectum tribue mihi. uolare.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.5.1 (CSEL 62:490–491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-1
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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.
22.5.2CSEL 62:491
nunc autem quasi iam in fine positus et processu consummato uiandi munere totus adsurgit et orationem suam dirigit in caelestia, mittit eam in conspectu domini saluatoris dans illi flabra iustitiae, sapientiae flamina, remigia deuotionis et fidei, innocentiae puritatisque subsidia; peccato enim grauescit oratio et longe a deo fit. tanto autem plus grauatur, quanto inprobior uita est deprecantis. innocentium autem ascendit oratio et gemitus conpatientis affectus, si Aegyptium lutum oderint et operari terrena declinent. denique sic legisti, quod Hebraeorum.
But now, as one already placed at the end and with the progress complete, he rises wholly from the task of journeying and directs his prayer to heavenly things; he sends it into the sight of the Lord and Savior, giving it the breezes of righteousness, the blasts of wisdom, the oars of devotion and faith, the supports of innocence and purity; for prayer is weighed down by sin and becomes far from God. And it is weighed down the more, the more wicked the life of the one praying. But the prayer of the innocent ascends, and the groaning of a compassionate affection, if they hate the mud of Egypt and avoid doing earthly works. In fact you have read thus, that of the Hebrews,
Notes and citation
Summary: Prayer rises on righteousness and purity; sin weighs it down.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.5.2 (CSEL 62:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-2
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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.
22.5.3CSEL 62:491
qui dura Aegyptiorum imperia ferre non poterant et ut grauia, ita et lutulenta opera indigna sui nobilitate generis recusabant, generis et uox ascenderit ad dominum deum nostram. ascendit enim oratio. quia, etsi operabantur, tamen operabantur inuiti. descendebat itaque ad illos dei misericordia, quia illorum ad deum ascendebat deuotio.
who could not bear the harsh commands of the Egyptians and refused the works, as heavy as they were muddy, unworthy of the nobility of their race, the voice too ascended to the Lord our God. For their prayer ascended because, even if they worked, yet they worked unwillingly. So God’s mercy came down to them, because their devotion ascended to God.
Exod 1:14 (allusion, high confidence) · Exod 2:23 (allusion, high confidence)
Notes and citation
Summary: The cry of the Hebrews in Egypt ascended because they hated their muddy labor.
- Exod 1:14; Exod 2:23.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.5.3 (CSEL 62:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-3
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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 22, chapter 6
22.6.1CSEL 62:491
Ascendebat itaque non corporaliter; neque enim propheta tantus precationem suam petebat corporaliter adpropinquare. nam qui ita putat, utique is deum certo aliquo loco ac sede concludit. ur diffusiorem locum in quo deus sit arbitretur, cum utique inuisibilis ineffabilis inconprehensibilis impleat omnia et diuinitatis in eo habitet plenitudo.
So it ascended, but not bodily; for so great a prophet did not ask that his prayer draw near bodily. For whoever thinks so surely confines God in some fixed place and seat, or thinks there is a wider place in which God is, when surely he, invisible, ineffable, incomprehensible, fills all things and the fullness of the Godhead dwells in him.
Jer 23:24 (allusion, medium confidence) · Col 2:9 (allusion, high confidence)
Notes and citation
Summary: Prayer draws near God not bodily, for God fills all things.
- Jer 23:24; Col 2:9. “ur” in the digital text is faulty; translated “or” by sense.
Cite (SBL): Ambrose, Exp. Ps. 118 22.6.1 (CSEL 62:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-6-1
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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.
22.6.2CSEL 62:491–492
legi Moysen adpropinquasse deo, cum legem acceperit; sed solita Dauid uerecundia non semet ipsum, sed orationem suam deo adpropinquare postulat, ut uideatur ordo quidam esse distinctus, quo hi qui perfectiores sunt ipsi adpropinquent deo, sequentis autem ordinis iusti uiri satis habeant, si eorum adpropinquet oratio.
I have read that Moses drew near to God when he received the law; but David, with his usual modesty, asks not that he himself but that his prayer may draw near to God, so that there seems to be a distinct order, by which those who are more perfect themselves draw near to God, while the righteous of the next order are content if their prayer draws near.
Exod 24:2 (allusion, high confidence) · Exod 20:21 (allusion, medium confidence)
Notes and citation
Summary: Moses drew near himself; David modestly asked only that his prayer draw near.
- Exod 24:2; Exod 20:21.
Notes on the original text
- Digital text corrected (OCR slip): adpropinquasse cieo → adpropinquasse deo.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.6.2 (CSEL 62:491–492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-6-2
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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 22, chapter 7
22.7.1CSEL 62:492
Ex usu autem sermonis nostri consideremus quid sit adpropinquare. constitue magistrum atque discipulum. si discipulus studiosius magistri uel hausit ingenium uel praecepto intendit, ita
From the usage of our speech, let us consider what it is to draw near. Picture a teacher and a disciple. If the disciple has drunk in the teacher’s talent more zealously or attended to his precept, so
Notes and citation
Summary: Drawing near is like a disciple coming close to his teacher.
Cite (SBL): Ambrose, Exp. Ps. 118 22.7.1 (CSEL 62:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-7-1
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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.
22.7.2CSEL 62:492
ut ad similitudinem operis eius atque doctrinae proxime uideatur accedere, nonne dicere solemus, quod adpropinquauit magistro? ergo et tu, si imitatorem te praebeas Christi, sicut ille qui ait: imitatores mei estote sicut et ego Christi, si dolum nescias, mendacium oderis, ueritatem sequaris, iustitiam non refugias, diligas castimoniam, adpropinquasti Christo et per Christum deo. ipse est uia qua peruenitur ad patrem, qui apud patrem semper est.
that he seems to come very close to the likeness of his work and teaching, do we not usually say that he has drawn near to his teacher? So you too, if you show yourself an imitator of Christ, like him who says, “Be imitators of me as I am of Christ,” if you know no guile, hate lying, follow truth, do not shun justice, love chastity, you have drawn near to Christ and through Christ to God. He is the way by which one comes to the Father, he who is always with the Father.
1 Cor 11:1 (quotation, high confidence) · John 14:6 (allusion, high confidence)
Notes and citation
Summary: We draw near to Christ by imitating him, and through him to the Father.
- 1 Cor 11:1; John 14:6.
Notes on the original text
- Digital text corrected (OCR slip (r for question mark); stray letters in the digital text): adpropinquauit magistro r ergo → adpropinquauit magistro? ergo; semper est. ia → semper est..
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 22.7.2 (CSEL 62:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-7-2
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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 22, chapter 8
22.8.1CSEL 62:492
Didicimus quid sit adpropinquare orationem, hoc est eleuetur actibus nostris. si eleuas actus tuos, eleuasti orationem tuam. qui nouit leuare manus suas, dirigit orationem suam in conspectu dei, sicut infra legisti: dirigatur oratio mea sicut incensum in conspectu tuo, eleuatio manuum mearum sacrificium uespertinum. haec utique oratio ad uitam, alia oratio in peccatum: et oratio eius fiat in peccatum. et tu si saecularia petas, si flagitiosa postules, oratio tua non ad deum dirigitur, sed in peccatum, ideoque intellege quae petas.
We have learned what it is for prayer to draw near, that is, to be lifted up by our acts. If you lift up your acts, you have lifted up your prayer. He who knows how to lift up his hands directs his prayer into God’s sight, as you have read below: “Let my prayer be directed like incense in your sight, the lifting up of my hands an evening sacrifice.” This prayer surely is unto life; another prayer is unto sin: “And let his prayer become sin.” And you, if you ask for worldly things, if you request shameful things, your prayer is directed not to God but into sin; and so understand what you ask.
Ps 141:2 (140:2 LXX) (quotation, high confidence) · Ps 109:7 (108:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Prayer rises with our deeds; asking for worldly or shameful things turns prayer into sin.
- Ps 141:2 (LXX 140:2); Ps 109:7 (LXX 108:7).
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.8.1 (CSEL 62:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 22, chapter 9
22.9.1CSEL 62:492–493
Secundum, inquit, uerbum tuum intellectum tribue mihi. aduerte quid postulet. non intellectum generaliter dixit, sed intellectum secundum uerbum dei; est enim intellectus ad mortem, sicut est prudentia ad interitum: filii huius saeculi prudentiores sunt quam filii lucis in hac generatione.
“According to your word,” he says, “give me understanding.” Notice what he asks. He did not say understanding in general, but understanding according to the word of God; for there is an understanding unto death, as there is a prudence unto destruction: “The sons of this world are more prudent than the sons of light in their generation.”
Ps 119:169 (118:169 LXX) (quotation, high confidence) · Luke 16:8 (quotation, high confidence)
Notes and citation
Summary: He asks for understanding according to God’s word, not worldly prudence.
- Ps 119:169 (LXX 118:169); Luke 16:8.
Notes on the original text
- Digital text corrected (repeated mark in the digital text; stray letters in the digital text): Secundum um, inquit → Secundum, inquit; uerbum dei;; est → uerbum dei; est.
Cite (SBL): Ambrose, Exp. Ps. 118 22.9.1 (CSEL 62:492–493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-9-1
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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.
22.9.2CSEL 62:493
sed prudentia ista quae saeculi est ad uitam non suffragatur aeternam. circa honorem, circa lucella est, quaestibus coaceruandis intenta, non meritis conparandis. postremo circa elementa mundi est falerata magis quam uera sapientia, ut est philosophia omnis, quae aliena quaerit, cum sua nesciat, scrutatur caeli plagas, mundi spatia rimatur quae sibi prodesse nihil possunt, deum ignorat quem solum deberet inquirere.
But this prudence which belongs to the world does not support eternal life. It is concerned with honor, with petty gains, intent on heaping up profits, not on acquiring merits. Finally it is concerned with the elements of the world, a decked-out rather than true wisdom, as is all philosophy, which seeks what is foreign while not knowing its own; it searches the regions of the sky, explores the spaces of the world which can profit it nothing, and is ignorant of God, whom alone it ought to seek.
Col 2:8 (echo, medium confidence)
Notes and citation
Summary: Worldly prudence and philosophy seek gain and cosmology but ignore God.
- Col 2:8.
Topics: Philosophy
Cite (SBL): Ambrose, Exp. Ps. 118 22.9.2 (CSEL 62:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-9-2
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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.
Exposition 22, chapter 10
22.10.1CSEL 62:493
Ideo uerus sapiens dicit: si quis uidetur sapiens esse inter uos in hoc saeculo, stultus fiat, ut sit sapiens; sapientia enim huius mundi stultitia est apud deum. elaborandum est igitur, ut in hoc saeculo stulti simus, nihil nobis (sit) cum philosophia, ne quis fidem nostram per elementa mundi huius transducat a uero, ne quis adsertionem nostram per philosophiam depraedetur.
That is why the truly wise man says: “If anyone among you seems to be wise in this world, let him become a fool, that he may be wise; for the wisdom of this world is folly with God.” So we must labor to be fools in this world; let there be nothing for us to do with philosophy, lest anyone lead our faith away from the truth through the elements of this world, lest anyone plunder our assertion through philosophy.
1 Cor 3:18 (quotation, high confidence) · 1 Cor 3:19 (quotation, high confidence) · Col 2:8 (allusion, high confidence)
Notes and citation
Summary: Become a fool to the world; have nothing to do with philosophy that leads faith astray.
- 1 Cor 3:18–19; Col 2:8.
Topics: Philosophy
Cite (SBL): Ambrose, Exp. Ps. 118 22.10.1 (CSEL 62:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-10-1
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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.
22.10.2CSEL 62:493
sic enim Arrianos in perfidiam ruisse cognouimus, dum Christi generationem putant usu huius saeculi colligendam. reliquerunt apostolum, secuntur Aristotelem. reliquerunt sapientiam quae apud deum est, elegerunt disputationis tendiculas et aucupia uerborum secundum dialecticae disciplinam, cum clamet apostolus: ne quis uos depraedetur per philosophiam et inanem seductionem secundum traditiones hominum. secundum elementa huius mundi et non secundum Christum.
For thus we know the Arians fell into faithlessness, while they think the generation of Christ must be gathered from the usage of this world. They left the apostle, they follow Aristotle. They left the wisdom which is with God and chose the snares of disputation and the bird-catching of words according to the discipline of dialectic, though the apostle cries: “Let no one plunder you through philosophy and empty deceit, according to the traditions of men, according to the elements of this world and not according to Christ.”
Col 2:8 (quotation, high confidence)
Notes and citation
Summary: The Arians, following Aristotle’s dialectic rather than Paul, fell into error about Christ’s generation.
- Col 2:8. Anti-Arian polemic translated as written.
Notes on the original text
- Digital text corrected (OCR slip): Arnanos → Arrianos.
Topics: Heresy, Christology, Arianism, Philosophy
Cite (SBL): Ambrose, Exp. Ps. 118 22.10.2 (CSEL 62:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-10-2
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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 22, chapter 11
22.11.1CSEL 62:493–494
Utinam possim imitari illam stultitiam qua sim sapiens. illum uirum habentem amplas possessiones, sed neglegentem fructuum, intentum deo illum uirum, qui honores etiam delatos sibi respuat, doctrinam philosophiae non requirat, etiamsi ante cognouit,
Would that I could imitate that folly by which I might be wise: that man who has ample possessions but neglects their fruits, intent on God; that man who rejects even honors offered him, does not seek the teaching of philosophy, even if he knew it before,
Notes and citation
Summary: Ambrose admires the holy fool who despises wealth, honors and philosophy.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 22.11.1 (CSEL 62:493–494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-11-1
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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.
22.11.2CSEL 62:494
tamen scire dissimulet et non requirendo dediscat, non quaerat quae sua sunt, sed aliis sua conferat, sibi adquirat aeterna! hic potest dicere: secundum uerbum tuum intellectum tribue mihi, id est non secundum philosophos, non secundum causidicos, non secundum mercatores huius saeculi, non secundum architectos domorum, sed secundum tuum uerbum quod est uerae sapientiae bonorumque operum fundamentum, ut super illud constituat propheta aurum cordis sui, argentum sermonis sui, lapides pretiosos operationum suarum, ut opus suum labi et perire non possit.
yet pretends not to know and unlearns it by not seeking; who does not seek his own things but gives his own to others and acquires eternal things for himself! He can say: “According to your word give me understanding,” that is, not according to the philosophers, not according to the lawyers, not according to the merchants of this world, not according to the architects of houses, but according to your word, which is the foundation of true wisdom and good works, so that on it the prophet may set the gold of his heart, the silver of his speech, the precious stones of his works, so that his work cannot slip and perish.
Ps 119:169 (118:169 LXX) (quotation, high confidence) · Phil 2:4 (allusion, medium confidence) · 1 Cor 3:12 (allusion, high confidence)
Notes and citation
Summary: Such a man asks understanding according to God’s word, the foundation on which to build gold and silver.
- Ps 119:169 (LXX 118:169); Phil 2:4; 1 Cor 3:12.
Cite (SBL): Ambrose, Exp. Ps. 118 22.11.2 (CSEL 62:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-11-2
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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.
Exposition 22, chapter 12
22.12.1CSEL 62:494
Sequitur uersus secundus: intret et postulatio mea coram te; secundum uerbum tuum libera me. uide ordinem. primum dixit: adpropinquet oratio mea, postea intellectum poposcit: secundum uerbum, tertio ait: intret postulatio mea coram te. nonne quodam dominus nos inuitat usu et suscipere dignatur affectu?
The second verse follows: “Let my request also enter before you; according to your word deliver me.” See the order. First he said, “Let my prayer draw near”; afterwards he asked understanding “according to the word”; third he says, “Let my request enter before you.” Does not the Lord invite us by a certain custom and deign to receive us with affection?
Ps 119:170 (118:170 LXX) (quotation, high confidence) · Ps 119:169 (118:169 LXX) (quotation, high confidence)
Notes and citation
Summary: The prayer progresses: drawing near, asking understanding, then entering.
- Ps 119:170, 169 (LXX 118:170, 169).
Notes on the original text
- Digital text corrected (letter-spaced words in the digital text): ad propinquet oratio m e a → adpropinquet oratio mea.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.12.1 (CSEL 62:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-1
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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.
22.12.2CSEL 62:494
nonne, cum aliquem de primariis uiris desideras conuenire, primo ad eius domum adpropinquas, postea quaeris informari atque instrui, ut cognoscas mentem patris familias, deinde ut eius domum ingrediaris inploras, ne quis te abiciat et excludat? pulsa ergo et tu regiam illam caelestem, pulsa non manu corporis, sed quadam orationis tuae dextera. non sola manus corporis pulsat, pulsat et uox; scriptum
When you wish to meet one of the leading men, do you not first approach his house, then seek to be informed and instructed so that you may know the mind of the master of the house, then beg to enter his house, lest anyone reject and shut you out? So you too knock at that heavenly palace; knock not with the hand of the body but with a kind of right hand of your prayer. Not only the hand of the body knocks; the voice knocks too; for it is written:
Notes and citation
Summary: As with a great man’s house, we approach, learn and then beg to enter God’s palace by prayer.
Notes on the original text
- Digital text corrected (OCR slips): de primariIs uins desideras conuemre, pnmo → de primariis uiris desideras conuenire, primo.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.12.2 (CSEL 62:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
22.12.3CSEL 62:494–495
est enim: uox fratris mei pulsat ad ianuam. pulsamus et digito; denique et Thomas digito meruit ianuam resurrectionis aperire. et tibi dicit Iesus: infer digitum tuum huc et mitte in manus meas et latus meum, et noli esse incredulus, sed fidelis. pulsa ergo digito. si non potes tota manu. pulsa ianuam; Christus est ianua, qui ait: per me si quis introierit saluabitur.
“The voice of my brother knocks at the door.” We knock with a finger too; in fact Thomas too deserved to open the door of the resurrection with a finger. And Jesus says to you: “Put your finger here and put it into my hands and side, and do not be unbelieving but believing.” So knock with a finger, if you cannot with the whole hand. Knock at the door; Christ is the door, who says: “If anyone enters through me, he will be saved.”
Song 5:2 (quotation, high confidence) · John 20:27 (quotation, high confidence) · John 10:9 (quotation, high confidence)
Notes and citation
Summary: Knock with voice or finger, like Thomas; Christ is the door.
- Song 5:2; John 20:27; John 10:9.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.12.3 (CSEL 62:494–495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 22, chapter 13
22.13.1CSEL 62:495
Cum hanc igitur ianuam pulsaueris, uide quomodo ingrediaris, ne forte iam ingressus extra conspectum regis sis. multi ingrediuntur palatia et non statim regem istum terrae uident, sed frequenter obseruant, ut aliquando uidere mereantur. nec praesumunt uidendi copiam, sed iussi repraesentantur et precem fundunt, ut cum beniuolentia suscipiantur, primus sui sermonis ingressus ne quid titubet, ne quid offendat. quanto magis rogandus est deus, ut ostium misericordiae suae nostra ingrediatur oratio! denique et Paulus rogat, ut aperiatur sibi ostium uerbi ad loquendum mysterium Christi.
So when you have knocked at this door, see how you enter, lest perhaps, having entered, you are outside the king’s sight. Many enter palaces and do not at once see the earthly king, but often wait to deserve to see him at some time. Nor do they presume access to see him, but when ordered they are presented and pour out their petition, so as to be received with goodwill, that the first entry of their speech may not falter, may not offend. How much more must God be asked that our prayer may enter the door of his mercy! In fact Paul too asks that a door of the word be opened to him to speak the mystery of Christ.
Col 4:3 (quotation, high confidence)
Notes and citation
Summary: As at court, we must ask God that our prayer may enter the door of his mercy.
- Col 4:3.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.13.1 (CSEL 62:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-13-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 22, chapter 14
22.14.1CSEL 62:495
Sed quia Graecus habet: εἰσέλθοι τὸ ἀξίωμά μου, hoc est dignitas mea, licet potuerit et scriptor errare et fuerit ἀξίωσις, hoc est deprecatio, tamen hoc quoque explanemus, ut possumus. nempe cum hominem rogas regem, dicis ut contemplationem habeat honoris tui, tangat eum tuae contemplatio dignitatis, ut aut misereatur, si uenia postulanda est, aut deferat pro ordine dignitatis. et quid dicam? rogans sic unusquisque ingreditur, ut dignitatibus deferatur. recte ergo et deuotus deo dicit: intret dignitas mea coram te. habet et christianus dignitatem suam, qui tanto imperatori militat.
But because the Greek has eiselthoi to axiōma mou, that is, “my dignity,” though the scribe may have erred and it was axiōsis, that is, “entreaty,” yet let us explain this too as we can. Surely when you ask a man who is king, you say that he should have regard for your honor, that the consideration of your dignity should touch him, so that either he may have mercy, if pardon must be asked, or defer to the order of your dignity. And what shall I say? Each one asking enters so that deference is shown to dignities. Rightly, then, one devoted to God also says: “Let my dignity enter before you.” The Christian too has his dignity, who serves as a soldier under so great an emperor.
Ps 119:170 (118:170 LXX) (quotation, high confidence) · 2 Tim 2:4 (echo, medium confidence)
Notes and citation
Summary: The Greek reads “my dignity”; the Christian has dignity as a soldier of Christ.
- Ps 119:170 (LXX 118:170: τὸ ἀξίωμά μου); 2 Tim 2:4.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 22.14.1 (CSEL 62:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-14-1
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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.
Exposition 22, chapter 15
22.15.1CSEL 62:495–496
Sunt maximae et uerae fidei dignitates, sunt honorum diuersi et apud Christum ordines: posuit deus in ecclesia primo apostolos, secundo prophetas, tertio doctores. sed istae administrantium dignitates (sunt). sunt etiam priuatorum, ut est pietas iustitia sobrietas castimonia disciplina.
There are very great and true dignities of faith, there are diverse orders of honors with Christ too: God has set in the church first apostles, second prophets, third teachers. But these are the dignities of those who administer. There are also those of private persons, such as piety, justice, sobriety, chastity, discipline.
Textual problem in this passage: see the notes.
1 Cor 12:28 (quotation, high confidence)
Notes and citation
Summary: There are dignities of office in the church and dignities of virtue for all.
- 1 Cor 12:28. The editor adds “sunt” (in round brackets).
Topics: Church office
Cite (SBL): Ambrose, Exp. Ps. 118 22.15.1 (CSEL 62:495–496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-15-1
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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.
22.15.2CSEL 62:496
sunt etiam orationis dignitates, si pro uidua roges, si roges pro pupillo, si roges pro misericordi, roges pro nimium deuoto ac fideli, si roges in tribulatione, roges cum dolore, si maesto et ipse qui rogas compatiaris affectu. intrat oratio tua dei gratiam, intrat domum eius, si tecum ecclesia deprecetur, si populus uniuersus inploret, ut domini inclinet fauorem.
There are also dignities of prayer: if you pray for a widow, if you pray for an orphan, if you pray for a merciful man, pray for one very devout and faithful, if you pray in tribulation, pray with grief, if you yourself who pray have compassion with the sorrowful. Your prayer enters God’s grace, enters his house, if the church prays with you, if the whole people implores, so as to incline the Lord’s favor.
Notes and citation
Summary: Prayer for the needy and prayer of the whole church has dignity and enters God’s house.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.15.2 (CSEL 62:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-15-2
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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 22, chapter 16
22.16.1CSEL 62:496
Quid autem rogat? ut eruatur, ut liberetur, eo quod iam diu aduersus nequitias spiritales, aduersus temptamenta huius saeculi proelietur, eo quod graue est satis longaeuo cursu istius uitae diuturnam sustinere militiam. denique et infra dicit: heu me quod incolatus meus prolongatus est! ingemescit enim, quod indefessas iugi labore tendat excubias; ideo petit a tot aduersantibus liberari nec cum terrenis hominibus uult habere consortium.
And what does he ask? To be rescued, to be delivered, because he has long fought against the spiritual forces of wickedness, against the temptations of this world, because it is heavy enough to bear a long warfare through the long course of this life. In fact below too he says: “Woe is me, that my sojourning is prolonged!” For he groans that he keeps unwearied watches with continual toil; therefore he asks to be freed from so many adversaries and does not wish to have fellowship with earthly men.
Eph 6:12 (allusion, high confidence) · Ps 120:5 (119:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Weary of life’s long warfare, he asks deliverance.
- Eph 6:12; Ps 120:5 (LXX 119:5).
Cite (SBL): Ambrose, Exp. Ps. 118 22.16.1 (CSEL 62:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-16-1
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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.
Exposition 22, chapter 17
22.17.1CSEL 62:496
Sequitur uersus tertius: eructabunt labia mea hymnum, cum docueris me iustificationes tuas. eructat hymnum, qui potest dicere: bonus enim odor Christi sumus deo, et bene eructat, qui plurima et suauia praecepta domini gustauerit. eructat hymnum qui eructauerit uerbum. denique et Dauid ante eructauit uerbum bonum, hic eructat hymnum.
The third verse follows: “My lips will pour forth a hymn, when you have taught me your statutes.” He pours forth a hymn who can say, “For we are a good fragrance of Christ to God,” and rightly does he pour forth who has tasted very many sweet precepts of the Lord. He pours forth a hymn who has poured forth the word. In fact David earlier poured forth a good word; here he pours forth a hymn.
Ps 119:171 (118:171 LXX) (quotation, high confidence) · 2 Cor 2:15 (quotation, high confidence) · Ps 45:1 (44:2 LXX) (allusion, high confidence)
Notes and citation
Summary: One who has tasted God’s sweet precepts pours forth hymns.
- Ps 119:171 (LXX 118:171); 2 Cor 2:15; Ps 45:1 (LXX 44:2). Latin eructare means “belch, pour forth.”
Notes on the original text
- Digital text corrected (word split in the digital text): iustific ationes → iustificationes.
Topics: Prayer, Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 22.17.1 (CSEL 62:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-17-1
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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.
22.17.2CSEL 62:496–497
bonum enim panem gustauit qui descendit e caelo, bonum panem, quem si quis manducauerit non morietur in aeternum. habet uerbum dei epulas suas, alias fortiores, ut est lex et euangelium, alias suauiores, ut sunt psalmi et Cantica canticorum. eructabat hymnum ecclesia uel anima pia, cui dicebat deus uerbum: insinua mihi uocem tuam, quia uox tua suauis est. eructabat hymnum, cui dicebat: fauum destillant labia tua, o sponsa; mel et lac sub lingua tua.
For he tasted the good bread which came down from heaven, the good bread, which if anyone eats he will not die for ever. The word of God has its feasts, some stronger, like the law and the Gospel, others sweeter, like the Psalms and the Song of Songs. The church or the devout soul poured forth a hymn, to whom God the Word said: “Let me hear your voice, for your voice is sweet.” She poured forth a hymn to whom he said: “Your lips drip honeycomb, O bride; honey and milk are under your tongue.”
John 6:50 (allusion, high confidence) · John 6:51 (allusion, high confidence) · Song 2:14 (quotation, high confidence) · Song 4:11 (quotation, high confidence)
Notes and citation
Summary: Scripture is a feast, stronger in law and Gospel, sweeter in Psalms and Song.
- John 6:50–51; Song 2:14; Song 4:11.
Notes on the original text
- Digital text corrected (word split in the digital text): dicebat deus uerbum: i nsinua mihi → dicebat deus uerbum: insinua mihi.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 22.17.2 (CSEL 62:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-17-2
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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 22, chapter 18
22.18.1CSEL 62:497
Sed non potest quis ante eructare hymnum, nisi didicerit iustitias dei et didicerit ab ipso domino deo suo. ideo hoc specialiter Dauid petit, ut eum doceat deus; audierat enim et cognouerat in spiritu, quia unus magister est, et ideo ubique ipsum doctorem fieri postulabat, ut ab ipso disceret iustificationes eius.
But no one can pour forth a hymn unless he has first learned the righteous deeds of God, and learned them from the Lord his God himself. That is why David asks this especially, that God teach him; for he had heard and known in the Spirit that there is one teacher, and so everywhere he asked that he himself become his teacher, so that he might learn his statutes from him.
Matt 23:8 (allusion, high confidence)
Notes and citation
Summary: Only one taught by God, the one teacher, can sing his hymn.
- Matt 23:8.
Topics: Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 22.18.1 (CSEL 62:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-18-1
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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.
22.18.2CSEL 62:497
quomodo enim cantare potest in metu positus et timore poenarum? quomodo cantare potest grauium sibi conscius delictorum, nisi prius fiat ueniae securus? denique in posterioribus habes: quomodo cantabimus canticum domini in terra aliena?, in qua inpugnetur, in qua captiuetur in lege peccati, in qua defleat atque deploret suae captiuitatis aerumnas.
For how can one sing who is placed in fear and dread of punishments? How can one sing who is conscious of grave offenses, unless he first becomes secure of pardon? In fact in a later psalm you have: “How shall we sing the Lord’s song in a foreign land?”, in which one is attacked, made captive in the law of sin, in which he weeps and laments the miseries of his captivity.
Ps 137:4 (136:4 LXX) (quotation, high confidence) · Rom 7:23 (allusion, high confidence)
Notes and citation
Summary: One cannot sing God’s song in fear of punishment or in sin’s captivity.
- Ps 137:4 (LXX 136:4); Rom 7:23.
Topics: Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 22.18.2 (CSEL 62:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-18-2
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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 22, chapter 19
22.19.1CSEL 62:497
Et tu ergo ede scripturarum caelestium cibos et ede, ut permaneant tibi in uitam aeternam, et ede cotidie, ut non esurias, ede ut replearis, ede ut uerborum caelestium eructes saginam. spiritales epulae non obesse solent, sed prodesse satiatis, ideoque repleri uolebat propheta, qui dicit: repleatur os meum laude tua, ut cantem gloriam tuam. qui cantat dei gloriam, hymnum domino cor eius eructat.
So you too, eat the food of the heavenly Scriptures, and eat so that it may remain in you unto eternal life; eat daily, so that you do not hunger; eat to be filled; eat so that you may pour forth the richness of heavenly words. Spiritual feasts usually do not harm but profit the satisfied; and so the prophet wished to be filled, who says: “Let my mouth be filled with your praise, that I may sing your glory.” He who sings the glory of God, his heart pours forth a hymn to the Lord.
John 6:27 (allusion, high confidence) · Ps 71:8 (70:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Feed daily on Scripture so as to overflow with praise.
- John 6:27; Ps 71:8 (LXX 70:8).
Topics: Scripture and canon, Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 22.19.1 (CSEL 62:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-19-1
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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 22, chapter 20
22.20.1CSEL 62:497–498
Sequitur uersus quartus: loquetur lingua mea uerbum tuum, quoniam omnia mandata tua iustitia. qui didicerit iustitias dei, loquitur uerbum dei, et qui uerbum dei loquitur, otiosum uerbum non loquitur. otiosum uerbum est loqui opera hominum. ideo sanctus dicit dari sibi a domino gratiam, ut non loquatur os suum opera hominum, quia otiosum uerbum est, nec solum otiosum, sed etiam periculosum. pro
The fourth verse follows: “My tongue will speak your word, for all your commandments are righteousness.” He who has learned the righteous deeds of God speaks the word of God, and he who speaks the word of God does not speak an idle word. To speak the works of men is an idle word. That is why the saint says that grace was given him by the Lord that his mouth might not speak the works of men, because it is an idle word, and not only idle but also dangerous, for
Ps 119:172 (118:172 LXX) (quotation, high confidence) · Ps 17:4 (16:4 LXX) (allusion, high confidence)
Notes and citation
Summary: Whoever speaks God’s word does not speak idle words about human affairs.
- Ps 119:172 (LXX 118:172); Ps 17:4 (LXX 16:4).
Notes on the original text
- Digital text corrected (letter-spaced words in the digital text): quoniam o mnia mandata tua ius titia → quoniam omnia mandata tua iustitia.
Cite (SBL): Ambrose, Exp. Ps. 118 22.20.1 (CSEL 62:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-1
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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.
22.20.2CSEL 62:498
quo rationem reddituri sumus. omne enim uerbum otiosum quodcumque locuti fueritis, reddetis pro eo rationem. non enim mediocre periculum est, (ut), cum habeas tanta eloquia dei et dei opera quae fecit in Genesi, fecit in Exodo, fecit in Leuitico Numeris Deuteronomio, Iesu Naue, Iudicum libro, Regnorum atque Esdrae libris. fecit in euangelio uel Actibus apostolorum, illis praetermissis loquaris quae saeculi sunt, audias quae saeculi sunt.
which we shall render account. “For every idle word that you speak, you will render account for it.” For it is no small danger that, when you have so many words of God and the works of God which he did in Genesis, did in Exodus, did in Leviticus, Numbers, Deuteronomy, Joshua, the book of Judges, the books of Kingdoms and of Ezra, did in the Gospel and the Acts of the Apostles, passing these by you speak what is of the world and hear what is of the world.
Textual problem in this passage: see the notes.
Matt 12:36 (quotation, high confidence)
Notes and citation
Summary: We will give account for idle words; it is dangerous to talk of worldly things when Scripture offers so much.
- Matt 12:36. The editor adds “ut” (in round brackets).
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 22.20.2 (CSEL 62:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
22.20.3CSEL 62:498
saepi aures tuas spinis; utinam et linguam obsaepias, ne loquaris! sed. quod peius est, circumdata est lingua tua spinis, quae conpungunt et uulnerant loquentem quae mundi sunt. ideo aduersarius etiam orantibus frequenter saeculares offundit cogitationes. si ergo non debemus audire aliena uel superflua, quanto magis non debemus obloqui, cum dicat unicuique nostrum scriptura uenerabilis: argen-
Hedge your ears with thorns; would that you would also hedge in your tongue, so as not to speak! But, what is worse, your tongue is surrounded by thorns, which prick and wound the one speaking what is of the world. That is why the adversary often pours worldly thoughts even on those praying. So if we ought not to hear things foreign or superfluous, how much more ought we not to speak against others, since the venerable Scripture says to each of us: “Bind up your
Notes and citation
Summary: Hedge your ears and tongue against worldly talk and slander.
- Sir 28:24 (Vulgate 28:28).
Extrabiblical texts: Sir 28:24 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 22.20.3 (CSEL 62:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
22.20.4CSEL 62:498
tum et aurum tuum alliga et ori tuo fac iugum et pondus! alliga sensum tuum fida taciturnitate, alliga sermones tuos, inpone iugum ori tuo, ne indomita uerborum ceruice se iactet, inpone pondus, ut cauto omnia quae loquimur trutinemus examine. quibus tamen spinis ut saepias aures tuas scriptura tibi dicit nisi contrito corde et timore iudicii? salubriter ista conpungunt, stimulant ista, non uulnerant, licet et uulnera utilia sint amici.
silver and gold, and make a yoke and a weight for your mouth!” Bind your sense with faithful silence, bind your words, put a yoke on your mouth, lest it toss itself with untamed neck of words; put a weight, so that we may weigh all that we speak with careful examination. Yet with what thorns does Scripture tell you to hedge your ears but with a contrite heart and fear of judgment? These prick wholesomely, they goad, they do not wound, though the wounds of a friend are useful too.
Prov 27:6 (allusion, high confidence)
Notes and citation
Summary: Bind your tongue with silence; the thorns are contrition and fear of judgment.
- Sir 28:24–25; Prov 27:6.
Notes on the original text
- Digital text corrected (words joined in the digital text): aurumtuum → aurum tuum.
Extrabiblical texts: Sir 28:25 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 22.20.4 (CSEL 62:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 22, chapter 21
22.21.1CSEL 62:498–499
Omnia, inquit, mandata dei iustitia est. quia sunt mandata iustitiae et ideo sine iustitia esse non possunt. mandatum dei est, ut diligas deum tuum. unde ait Paulus: qui Enim diligit proximum suum legem impleuit. scriptum est enim: non adulterabis, non occides, non furaberis, non concupisces, et si quod est aliud mandatum, in hoc uerbo instauratur. si in ipso uerbo instauratur omne mandatum quod uerbum iustitia est - quid enim tam iustum quam ut diligas deum tuum et diligas fratrem tuum? -, utique omnia dei mandata iustitia est.
“All,” he says, “the commandments of God are righteousness,” because they are commandments of righteousness and therefore cannot be without righteousness. It is the commandment of God that you love your God. Hence Paul says: “For he who loves his neighbor has fulfilled the law. For it is written: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet, and if there is any other commandment, it is summed up in this word.” If every commandment is summed up in that very word, which word is righteousness (for what is so just as that you love your God and love your brother?), surely all God’s commandments are righteousness.
Ps 119:172 (118:172 LXX) (allusion, high confidence) · Rom 13:8 (quotation, high confidence) · Rom 13:9 (quotation, high confidence) · Deut 6:5 (allusion, medium confidence)
Notes and citation
Summary: All God’s commandments are righteousness, summed up in love.
- Ps 119:172 (LXX 118:172); Rom 13:8–9; Deut 6:5.
Topics: Ethics, Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 22.21.1 (CSEL 62:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-21-1
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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.
22.21.2CSEL 62:499
sicut enim qui occidere potest fratrem (fratrem) utique diligit, qui adulterat fratris uxorem utique non diligit fratrem. qui furatur. qui concupiscit alienum utique non diligit eum quem fraudare desiderat, ita qui superbe despicit fratrem, qui eum deformare conatur, qui pascitur eius iniuriis, a consortio caritatis alienus est.
For as whoever can kill his brother surely does not love his brother, whoever commits adultery with his brother’s wife surely does not love his brother, whoever steals, whoever covets another’s goods surely does not love the one he desires to defraud, so whoever proudly despises his brother, who tries to disfigure him, who feeds on his injuries, is a stranger to the fellowship of love.
Rom 13:9 (allusion, high confidence)
Notes and citation
Summary: Murder, adultery, theft, covetousness and contempt are all failures of love.
- The printed text has “(fratrem) utique diligit,” which must mean “does not love”; translated by sense.
Topics: Ethics, Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 22.21.2 (CSEL 62:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-21-2
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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.