Sophia Scriptura

Exposition of Psalm 118 22.22.1–22.45.1

Ambrose · Exposition of Psalm 118 · ca. 386-397 · Milan · 45 passages

Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

Exposition 22, chapter 22

22.22.1CSEL 62:499

Sequitur uersus quintus: fiat manus tua saluum facere me, quoniam mandata tua elegi. aduentum domini uidetur orare, quia manus dei Christus est. ipsum legimus dexteram dei, de quo supra ait: dextera domini fecit uirtutem, dextera domini exaltauit me. cur ergo hic manum dixit, nisi forte non solum propter diuersitatem gratiae, quam scripturae non praetermittere solent, sed etiam propter quandam proprietatem manuum dictum est, ut ibi dextera dicatur. ubi scribitur quod exaltauit eum uirtute, hic manus, ubi intellegi oporteat quod eum humilitate seruauit?

The fifth verse follows: “Let your hand be to save me, for I have chosen your commandments.” He seems to pray for the coming of the Lord, because the hand of God is Christ. We read that he is the right hand of God, of whom he said above: “The right hand of the Lord has done mightily, the right hand of the Lord has exalted me.” Why then did he say “hand” here, unless perhaps not only for the variety of grace, which the Scriptures do not usually omit, but also because of a certain property of hands, so that “right hand” is said where it is written that he exalted him by power, and “hand” here, where it should be understood that he saved him by humility?

Ps 119:173 (118:173 LXX) (quotation, high confidence) · Ps 118:16 (117:16 LXX) (quotation, high confidence)

Notes and citation

Summary: God’s hand is Christ; “right hand” for exaltation in power, “hand” for salvation in humility.

  • Ps 119:173 (LXX 118:173); Ps 118:16 (LXX 117:16).

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 22.22.1 (CSEL 62:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-22-1). (abbreviation not yet checked)

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

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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.

22.22.2CSEL 62:499–500

potest et sic intellegi manus domini sicut dicitur in usu: magna est manus illius regis. hoc est magnus exercitus, et illius inferior manus est\\ ut etiam hic intellegamus: fiat adiumentum tuum atque subsidium, ut mittas angelos tuos, opem tuam, subsidia potentiae tuae ad liberandum populum tuum. haec est manus dei de qua scriptum est: nonne omnes ministri spiritus qui mittuntur in ministerium propter eos, qui futuri erunt heredes salutis? qui ergo elegit mandata dei, utitur confidentia, ut cum auctoritate deposcat sibi diuina subsidia.

The hand of the Lord can also be understood as it is said in usage: “Great is the hand of that king,” that is, a great army, “and the hand of that other is smaller”; so that here too we understand: let your help and aid be, so that you send your angels, your help, the aids of your power to free your people. This is the hand of God, of which it is written: “Are they not all ministering spirits sent to serve for the sake of those who will inherit salvation?” So whoever has chosen God’s commandments uses confidence, so as to ask with authority for divine aid.

Heb 1:14 (quotation, high confidence)

Notes and citation

Summary: God’s hand may also mean his host of angels sent to aid the heirs of salvation.

  • Heb 1:14.

Notes on the original text

  • Digital text corrected (OCR slip; stray mark in the digital text): potest et sic intelleiri → potest et sic intellegi; illius regis*. → illius regis..

Topics: Angels

Cite (SBL): Ambrose, Exp. Ps. 118 22.22.2 (CSEL 62:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-22-2). (abbreviation not yet checked)

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

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 23

22.23.1CSEL 62:500

Sequitur uersus sextus: concupiui salutare tuum, domine, et lex tua meditatio mea est. alius longaeuitate uitae istius delectatur et concupiscit usque ad depositae finem senectutis corporis huius uitam producere. alii franguntur aegritudinis infirmitate, de quibus nemo potest dicere: cum infirmor, tunc potens sum. beatos se putant, si inoffensa

The sixth verse follows: “I have longed for your salvation, O Lord, and your law is my meditation.” One is delighted with the length of this life and longs to prolong the life of this body to the end of a worn-out old age. Others are broken by the weakness of sickness, of whom no one can say, “When I am weak, then I am strong.” They think themselves blessed if they enjoy the advantage of unimpaired

Ps 119:174 (118:174 LXX) (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence)

Notes and citation

Summary: Some long for long life or bodily health, unlike Paul, who was strong in weakness.

  • Ps 119:174 (LXX 118:174); 2 Cor 12:10.

Notes on the original text

  • Digital text corrected (letter-spaced words in the digital text): con cupiui salutare t tuum → concupiui salutare tuum.

Cite (SBL): Ambrose, Exp. Ps. 118 22.23.1 (CSEL 62:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-1

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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.

22.23.2CSEL 62:500

ualitudinis commoditate potiantur, quibus non est infirmitas ad salutem. horum quoque nemo potest dicere: concupiui salutare tuum, domine; suam enim magis salutem quam salutare dei quaerunt, medicis potius quam scripturis oboedientes. contraria autem studiosis diuinae cognitionis praecepta medicinae sunt;

health, for whom weakness is not unto salvation. Of these too no one can say, “I have longed for your salvation, O Lord”; for they seek their own health rather than God’s salvation, obeying doctors rather than the Scriptures. But the precepts of medicine are contrary to those eager for divine knowledge:

Notes and citation

Summary: Those who seek bodily health obey doctors rather than Scripture.

  • Latin salus means both “health” and “salvation.”

Cite (SBL): Ambrose, Exp. Ps. 118 22.23.2 (CSEL 62:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-2

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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.

22.23.3CSEL 62:500

a ieiunio reuocant, lucubrare non sinunt, ab omni intentione meditationis abducunt. itaque qui se medicis dederit, se ipsum sibi abnegat; qui autem quaerit salutare dei, Christum sequitur, qui dicitur salus dei, non quae corporis, sed quae aeterna sunt quaerens, cum hoc in corpore conuersetur. qui autem salutem dei quaerit, die utique et nocte meditatur in lege. iugis illi meditatio est diuinorum decretorum neque aliqua cura corporis huius auertitur a studio disciplinae.

they call back from fasting, do not allow night study, draw away from all intent meditation. So whoever gives himself to doctors denies himself to himself; but whoever seeks the salvation of God follows Christ, who is called the salvation of God, seeking not what belongs to the body but what is eternal, while he lives in this body. And whoever seeks the salvation of God surely meditates in the law day and night. Meditation on the divine decrees is continual for him, and no care of this body turns him from the pursuit of discipline.

Luke 2:30 (allusion, high confidence) · Luke 9:23 (echo, medium confidence) · Ps 1:2 (allusion, high confidence)

Notes and citation

Summary: Doctors forbid fasting and vigils; whoever seeks God’s salvation follows Christ and meditates on the law day and night.

  • Luke 2:30; Luke 9:23; Ps 1:2.

Topics: Fasting, Scripture and canon

Cite (SBL): Ambrose, Exp. Ps. 118 22.23.3 (CSEL 62:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-3

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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 24

22.24.1CSEL 62:500–501

Sequitur uersus septimus: uiuet anima mea et laudabit te, et iudicia tua adiuuabunt me. futurae utique uitae, non praesentis sibi remuneratione blanditur. haec enim uita quomodo dici potest, de qua scriptum est: et in puluerem mortis deduxisti me? quam multi uiuentes in inferno sunt!

The seventh verse follows: “My soul will live and praise you, and your judgments will help me.” He flatters himself surely with the reward of the future life, not the present. For how can this be called life, of which it is written: “And you have brought me down into the dust of death”? How many living are in hell!

Ps 119:175 (118:175 LXX) (quotation, high confidence) · Ps 22:15 (21:16 LXX) (quotation, high confidence)

Notes and citation

Summary: He means the future life; this life is the dust of death.

  • Ps 119:175 (LXX 118:175); Ps 22:15 (LXX 21:16).

Notes on the original text

  • Digital text corrected (stray letter in the digital text): iudicia a tua adiuuabunt → iudicia tua adiuuabunt.

Topics: Eschatology

Cite (SBL): Ambrose, Exp. Ps. 118 22.24.1 (CSEL 62:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.24.2CSEL 62:501

ipse Paulus cupiebat de mortis huius corpore liberari, qui uere concupiuit salutare dei dicens: dissolui enim cupio et cum Christo esse, multo enim melius; permanere autem in carne magis necessarium quam uoluntarium. quomodo ergo uiuit anima operta mortis inuolucro aut quae est uita, quae in umbra est?

Paul himself desired to be freed from the body of this death, who truly longed for God’s salvation, saying: “For I desire to depart and be with Christ, for it is far better; but to remain in the flesh is more necessary” than voluntary. How then does a soul live that is covered by the wrapping of death, or what is life that is in shadow?

Rom 7:24 (allusion, high confidence) · Phil 1:23 (quotation, high confidence) · Phil 1:24 (quotation, high confidence)

Notes and citation

Summary: Paul longed to depart and be with Christ; life under death’s shadow is not true life.

  • Rom 7:24; Phil 1:23–24.

Notes on the original text

  • Digital text corrected (stray hyphen in the digital text): necessarium -quam uoluntarium → necessarium quam uoluntarium.

Topics: Eschatology

Cite (SBL): Ambrose, Exp. Ps. 118 22.24.2 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.24.3CSEL 62:501

in regione umbrae mortis sumus, abscondita est uita nostra, non libera; erit enim libera in regione uiuorum, in qua fiduciam conplacendi iustus adsumit, ut placeat domino in regione uiuorum. ibi ergo uiuet anima nostra, ubi nihil mortale, nihil infirmum amicta sit. nihil debitum poenae.

We are in the region of the shadow of death; our life is hidden, not free; for it will be free in the land of the living, in which the righteous takes confidence of pleasing, so as to please the Lord in the land of the living. There, then, our soul will live, where it is clothed with nothing mortal, nothing weak, nothing owed to punishment.

Isa 9:2 (allusion, high confidence) · Col 3:3 (allusion, high confidence) · Ps 116:9 (114:9 LXX) (allusion, high confidence)

Notes and citation

Summary: Our life is now hidden; it will be free in the land of the living.

  • Isa 9:2 (Matt 4:16); Col 3:3; Ps 116:9 (LXX 114:9).

Topics: Eschatology

Cite (SBL): Ambrose, Exp. Ps. 118 22.24.3 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-3

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 25

22.25.1CSEL 62:501

Ibi laudabit dominum, ubi deposito infirmitatis corpore conformis esse coeperit gloriae corporis Christi. nam dum in peccato sumus. plene laudare qui possumus? peccatori enim dixit deus: quare tu enarras iustitias meas? in umbra sumus hic positi, in umbra uiuimus, in umbra laudamus; perfecte in umbra laudare non possumus. in terra aliena sumus; denique audisti in posterioribus dicentem: quomodo cantabimus canticum domini in terra aliena?

There it will praise the Lord, where, having laid aside the body of weakness, it has begun to be conformed to the glory of Christ’s body. For while we are in sin, how can we praise fully? For God said to the sinner: “Why do you declare my righteous deeds?” Placed here we are in shadow, we live in shadow, we praise in shadow; we cannot praise perfectly in shadow. We are in a foreign land; in fact you have heard in a later psalm one saying: “How shall we sing the Lord’s song in a foreign land?”

Phil 3:21 (allusion, high confidence) · Ps 50:16 (49:16 LXX) (quotation, high confidence) · Ps 137:4 (136:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Full praise belongs to the life to come, when we are conformed to Christ’s glorious body.

  • Phil 3:21; Ps 50:16 (LXX 49:16); Ps 137:4 (LXX 136:4).

Notes on the original text

  • Digital text corrected (missing space in the digital text; stray hyphen in the digital text): iustitias meas?in umbra → iustitias meas? in umbra; quomodo -cantabimus → quomodo cantabimus.

Topics: Eschatology, Heaven and eternal reward

Cite (SBL): Ambrose, Exp. Ps. 118 22.25.1 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-25-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-25-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 26

22.26.1CSEL 62:501

Adiuuant autem iudicia dei sanctos, cum bonis operibus remuneratio uitae confertur aeternae. beatus qui dicit: et iudicia tua adiuuabunt me. ego infirmus, ego peccator timeo iudicia dei propter conscientiam delictorum, mihi terrorem adferunt. me exagitant; sanctos adiuuant. sed tamen iuuabunt etiam peccatorem, licet diuerso modo.

And the judgments of God help the saints when the reward of eternal life is conferred for good works. Blessed is he who says: “And your judgments will help me.” I, weak, I, a sinner, fear the judgments of God because of the consciousness of my offenses; they bring me terror, they disturb me; they help the saints. But yet they will help the sinner too, though in a different way.

Ps 119:175 (118:175 LXX) (quotation, high confidence)

Notes and citation

Summary: God’s judgments help the saints by reward and help sinners differently.

  • Ps 119:175 (LXX 118:175).

Notes on the original text

  • Digital text corrected (repeated syllable in the digital text): et iudi icia tua → et iudicia tua.

Topics: Eschatology, The last judgment

Cite (SBL): Ambrose, Exp. Ps. 118 22.26.1 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-26-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-26-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.26.2CSEL 62:501–502

sanctus adiuuabitur, dum probatur, peccator adiuuabitur, dum humiliatur, dum castigatur, ut peccata soluat duplicia, dum opus eius exuritur, ut ipse saluus fiat, sic tamen quasi per ignem. fortassis etiam sic conuenit sensus: si dignus fuero iudicio, dignus ero ut exuar consortiis impiorum, quoniam non resurgunt impii in iudicium, et iuuabunt me iudicia, quoniam qui credit in domino non iudicatur. proderit illi fides et suffragabitur ad ueniam, etiamsi qua in operibus offensa sit.

The saint will be helped while he is proved; the sinner will be helped while he is humbled, while he is chastened, so as to pay double for his sins, while his work is burned, so that he himself may be saved, yet as through fire. Perhaps the sense also fits thus: if I am worthy of judgment, I shall be worthy to be stripped of the company of the ungodly, since the ungodly do not rise in judgment; and the judgments will help me, since he who believes in the Lord is not judged. Faith will profit him and will support him for pardon, even if there is some offense in his works.

Isa 40:2 (allusion, high confidence) · 1 Cor 3:15 (quotation, high confidence) · Ps 1:5 (quotation, high confidence) · John 3:18 (allusion, high confidence)

Notes and citation

Summary: Judgment proves saints and purifies sinners; faith wins pardon.

  • Isa 40:2; 1 Cor 3:15; Ps 1:5; John 3:18.

Topics: Eschatology, The last judgment

Cite (SBL): Ambrose, Exp. Ps. 118 22.26.2 (CSEL 62:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-26-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-26-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 27

22.27.1CSEL 62:502

Sequitur uersus octauus: erraui sicut ouis quae perierat. uiuifica seruum tuum, quoniam mandata tua non sum oblitus. Graecus habet: quaere seruum tuum, hoc est ζήτησον, et potuit falli scriptor, ut scriberet ζῆσον, quod est uiuifica. sensus quidem uterque constat, sed oportunior est huic loco: quaere seruum tuum, quoniam ouis quae errauit quaerenda est a pastore, ne pereat. ideo dicit erraui.

The eighth verse follows: “I have gone astray like a sheep that was lost; give life to your servant, for I have not forgotten your commandments.” The Greek has “seek your servant,” that is, zētēson, and the scribe may have been deceived into writing zēson, which is “give life.” Both senses indeed hold, but “seek your servant” is more fitting to this place, because the sheep that strayed must be sought by the shepherd lest it perish. That is why he says, “I have gone astray.”

Ps 119:176 (118:176 LXX) (quotation, high confidence) · Luke 15:4 (echo, medium confidence)

Notes and citation

Summary: The Greek reads “seek your servant,” fitting the lost sheep sought by the shepherd.

  • Ps 119:176 (LXX 118:176: ζήτησον vs ζῆσον).

Notes on the original text

  • Digital text corrected (letter-spaced lemma split in the digital text): erraui s icut ouis quae perierat. uiui fica s eruum tuu m → erraui sicut ouis quae perierat. uiuifica seruum tuum.

Topics: Scripture and canon

Cite (SBL): Ambrose, Exp. Ps. 118 22.27.1 (CSEL 62:502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-27-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-27-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.27.2CSEL 62:502

dic et tu iniquitates tuas, ut iustificeris. quod lapsum fateris, in eo tibi cum omnibus commune consortium est, quia nemo sine peccato. negare hoc sacrilegium est - solus enim deus sine peccato est —, confiteri hoc deo inpunitatis remedium est. erraui. inquit — sed qui errauit in uiam potest redire, in uiam reuocari potest — et pulchre addidit: sicut ouis quae perierat; non enim perit qui agnoscit errorem.

You too, tell your iniquities, so that you may be justified. In the fall you confess you share a common fellowship with all, because no one is without sin. To deny this is sacrilege (for God alone is without sin); to confess it to God is the remedy of impunity. “I have gone astray,” he says (but one who has gone astray can return to the way, can be called back to the way), and beautifully he added: “like a sheep that was lost”; for he does not perish who acknowledges his error.

Isa 43:26 (quotation, high confidence) · 1 John 1:8 (allusion, high confidence)

Notes and citation

Summary: Confess your sins; all sin, and whoever acknowledges his straying is not lost.

  • Isa 43:26 (LXX form); 1 John 1:8.

Topics: Repentance

Cite (SBL): Ambrose, Exp. Ps. 118 22.27.2 (CSEL 62:502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-27-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-27-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 28

22.28.1CSEL 62:502–503

Quaere. inquit, seruum tuum, quoniam mandata tua non sum oblitus. ueni ergo. domine Iesu, quaere seruum tuum, quaere lassam ouem tuam, ueni, pastor, quaere sicut oues Ioseph. errauit ouis tua, dum tu moraris, dum tu uersaris in montibus. dimitte nonaginta nouem oues tuas et ueni unam ouem quaerere quae errauit. ueni sine canibus, ueni sine malis operariis, sine mercennario, qui per ianuam introire non nouerit. ueni sine adiutore, sine nuntio, iam dudum te expecto uenturum; scio enim uenturum, quoniam mandata tua non sum oblitus. ueni non cum uirga, sed cum caritate spirituque mansuetudinis.

“Seek,” he says, “your servant, for I have not forgotten your commandments.” Come then, Lord Jesus, seek your servant, seek your weary sheep; come, shepherd, seek as the sheep of Joseph. Your sheep has strayed while you delay, while you are among the mountains. Leave your ninety-nine sheep and come to seek the one sheep that has strayed. Come without dogs, come without evil workers, without the hireling who did not know how to enter through the door. Come without helper, without messenger; I have long been waiting for you to come; for I know you will come, since I have not forgotten your commandments. Come not with a rod but with love and the spirit of gentleness.

Ps 119:176 (118:176 LXX) (quotation, high confidence) · Ps 80:1 (79:2 LXX) (allusion, high confidence) · Luke 15:4 (allusion, high confidence) · John 10:1 (allusion, high confidence) · John 10:12 (allusion, medium confidence) · 1 Cor 4:21 (quotation, high confidence)

Notes and citation

Summary: Ambrose prays Christ the shepherd to come himself and seek his lost sheep.

  • Ps 119:176 (LXX 118:176); Ps 80:1 (LXX 79:2); Luke 15:4; John 10:1, 12; 1 Cor 4:21; Isa 63:9.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 22.28.1 (CSEL 62:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-28-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-28-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 29

22.29.1CSEL 62:503

Noli dubitare relinquere in montibus nonaginta nouem oues tuas, quia in montibus constitutas lupi rapaces incursare non possunt. in paradiso semel nocuit serpens; amisit ibi escam, postquam Adam inde depulsus est; illic iam nocere non poterit. ad me ueni, quem luporum grauium uexat incursus.

Do not hesitate to leave your ninety-nine sheep on the mountains, because ravening wolves cannot attack them placed on the mountains. In paradise the serpent harmed once; he lost his prey there after Adam was driven out; there he can no longer harm. Come to me, whom the attack of grievous wolves harasses.

Luke 15:4 (allusion, high confidence) · Matt 7:15 (echo, medium confidence) · Gen 3:24 (echo, low confidence)

Notes and citation

Summary: The ninety-nine on the heights are safe; Christ should come to the one harassed by wolves.

  • Luke 15:4; Matt 7:15; Gen 3.

Notes on the original text

  • Digital text corrected (words joined in the digital text): incursare nonpossunt → incursare non possunt.

Cite (SBL): Ambrose, Exp. Ps. 118 22.29.1 (CSEL 62:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.29.2CSEL 62:503

ad me ueni, quem eiectum de paradiso serpentis diu ulceris uenena pertemptant, qui erraui a gregibus tuis illis superioribus. nam et me ibidem conlocaueras, sed ab ouilibus tuis lupus nocturnus auertit. quaere me, quia te requiro, quaere me, inueni me. suscipe me, porta me. potes inuenire quem tu requiris, dignaris suscipere quem inueneris, inponere umeris quem susceperis.

Come to me, cast out of paradise, whom the poisons of the serpent’s long-standing sore assail, who strayed from those flocks of yours on high. For you had placed me there too, but the night wolf turned me from your folds. Seek me, for I seek you; seek me, find me, take me up, carry me. You can find the one you seek, you deign to take up the one you have found, to lay on your shoulders the one you have taken up.

Luke 15:5 (allusion, high confidence)

Notes and citation

Summary: Ambrose begs Christ to seek, find and carry him, cast out of paradise by the serpent.

  • Luke 15:5.

Notes on the original text

  • Digital text corrected (OCR slip): eiectum ue paradiso → eiectum de paradiso.

Cite (SBL): Ambrose, Exp. Ps. 118 22.29.2 (CSEL 62:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.29.3CSEL 62:503

non est tibi pium onus fastidio, non tibi oneri est uectura iustitiae. ueni ergo, domine, quia, etsi erraui, tamen mandata tua non sum oblitus, spem medicinae reseruo. ueni, domine, quia et erraticam solus es reuocare qui possis et quos reliqueris non maestificabis; et ipsi enim peccatoris reditu gratulabuntur. ueni, ut facias salutem in terris, in caelo gaudium.

A loving burden is no distaste to you; the carrying of righteousness is no burden to you. Come then, Lord, because, though I have strayed, yet I have not forgotten your commandments; I keep the hope of medicine. Come, Lord, because you alone can call back the straying one, and you will not sadden those you leave; for they too will rejoice at the sinner’s return. Come, to work salvation on earth, joy in heaven.

Luke 15:7 (allusion, high confidence)

Notes and citation

Summary: Christ alone can bring the stray back, bringing salvation on earth and joy in heaven.

  • Luke 15:7.

Cite (SBL): Ambrose, Exp. Ps. 118 22.29.3 (CSEL 62:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-3

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 30

22.30.1CSEL 62:503–504

Ueni ergo et quaere ouem tuam non per seruulos, non per mercennarios, sed per temet ipsum. suscipe me in carne quae in Adam lapsa est. suscipe me non ex Sarra, sed ex Maria, ut incorrupta sit uirgo, sed uirgo per gratiam ab omni integra labe peccati. porta me in cruce quae salutaris errantibus est, in qua sola est requies fatigatis, in qua sola uiuent quicumque moriuntur.

Come, then, and seek your sheep not through servants, not through hirelings, but through yourself. Take me up in the flesh which fell in Adam. Take me up not from Sarah but from Mary, so that she may be a virgin uncorrupted, a virgin by grace free from every stain of sin. Carry me on the cross, which is salvation to the straying, on which alone is rest for the weary, on which alone all who die will live.

Notes and citation

Summary: Christ is asked to take up humanity in flesh born of the sinless Virgin Mary and carry it on the cross.

  • Translated as written.

Topics: Christology, Mary, mother of Jesus, Incarnation

Cite (SBL): Ambrose, Exp. Ps. 118 22.30.1 (CSEL 62:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-30-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-30-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 31

22.31.1CSEL 62:504

Pulchre autem etiam uiuifica potest dici, eo quod mori non possit quem humeris suis uirtus portauerit.

And “give life” can also be said beautifully, because one whom Power has carried on his shoulders cannot die.

Ps 119:176 (118:176 LXX) (allusion, high confidence)

Notes and citation

Summary: “Give life” fits too, for one carried by Christ cannot die.

  • Ps 119:176 (LXX 118:176).

Cite (SBL): Ambrose, Exp. Ps. 118 22.31.1 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-31-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-31-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 32

22.32.1CSEL 62:504

Dicit ergo et anima, dicit et ecclesia: erraui sicut ouis quae perierat; sed (et) dicit: quaesiui quem dilexit anima mea. hoc est dicere: uiuifica seruum tuum, quoniam mandata tua non sum oblitus. ego te quaesiui, sed inuenire non possum, nisi tu uolueris inueniri. et tu quidem uis inueniri, sed uis diu quaeri, uis diligentius indagari.

So the soul says, and the church says: “I have gone astray like a sheep that was lost”; but (also) she says: “I sought him whom my soul loved.” That is to say: give life to your servant, for I have not forgotten your commandments. I sought you, but I cannot find you unless you wish to be found. And you do wish to be found, but you wish to be sought long, wish to be tracked more diligently.

Ps 119:176 (118:176 LXX) (quotation, high confidence) · Song 3:1 (quotation, high confidence)

Notes and citation

Summary: The church, like the stray sheep, seeks Christ, who wishes to be found after long seeking.

  • Ps 119:176 (LXX 118:176); Song 3:1.

Cite (SBL): Ambrose, Exp. Ps. 118 22.32.1 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-32-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-32-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.32.2CSEL 62:504

nouit hoc ecclesia tua, quia non uis ut te dormiens quaerat, non uis ut iacens te inuestiget. denique pulsas ad ianuam, ut excites dormientem, exploras, si cor uigilat et caro dormit. uis iacentem leuare dicens: surge qui dormis et exsurge a mortuis. mittis manum per cauernam, ut surgat, et, si tardius surrexerit, derelinquis. uis ut quaerat iterum et quaerat a multis et non obliuiscatur quaerere; non obliuiscatur sermones tuos. ut, si tenet eos, offeras te uidendum, non refugias teneri.

Your church knows this, that you do not want her to seek you while sleeping, do not want her to search for you lying down. In fact you knock at the door to wake the sleeper; you test whether the heart is awake and the flesh asleep. You wish to raise the one lying, saying: “Rise, you who sleep, and arise from the dead.” You put your hand through the opening so that she may rise, and if she rises too slowly, you leave. You wish her to seek again, and to seek from many, and not to forget to seek; not to forget your words, so that, if she holds them, you may offer yourself to be seen and not refuse to be held.

Song 5:2 (allusion, high confidence) · Song 5:4 (allusion, high confidence) · Song 5:6 (allusion, high confidence) · Eph 5:14 (quotation, high confidence) · Song 3:4 (allusion, medium confidence)

Notes and citation

Summary: Christ wakes the sleeping church and wants to be sought persistently.

  • Song 5:2, 4, 6; Eph 5:14; Song 3:3–4.

Cite (SBL): Ambrose, Exp. Ps. 118 22.32.2 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-32-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-32-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 33

22.33.1CSEL 62:504

Quae cum te meruerit amplecti, ostendet fructus suos, docebit non oblitam se mandatorum tuorum, dicet tibi: ueni, frater meus, exeamus in agrum, et in foribus nostris omnis fetus arborum, noua et uetera, frater meus, seruaui tibi.

And when she has deserved to embrace you, she will show her fruits, she will show that she has not forgotten your commandments; she will say to you: “Come, my brother, let us go out into the field, and at our doors are all the fruits of trees, new and old, my brother, I have kept for you.”

Song 7:11 (quotation, high confidence) · Song 7:13 (quotation, high confidence)

Notes and citation

Summary: Embracing Christ, the church offers him new and old fruits.

  • Song 7:11, 13.

Cite (SBL): Ambrose, Exp. Ps. 118 22.33.1 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-33-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-33-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.33.2CSEL 62:504–505

hoc est dicere: teneo mandata omnia noui et ueteris testamenti. sola hoc dicere ecclesia potest. non dicit alia congregatio, non dicit synagoga, nec secundum litteram noua tenens nec secundum spiritum uetera. non dicit haeresis Manichea: uetera seruaui tibi, quae prophetas non suscipit. merito dealbata cernitur quae utriusque fulget gratia testamenti.

That is to say: I hold all the commandments of the New and Old Testament. The church alone can say this. No other congregation says it; the synagogue does not, holding neither the new according to the letter nor the old according to the spirit. The Manichean heresy does not say, “I have kept the old for you,” for it does not accept the prophets. Rightly is she seen made white, who shines with the grace of both Testaments.

Notes and citation

Summary: Only the church holds both Testaments, unlike the synagogue and the Manichees.

  • Translated as written.

Notes on the original text

  • Digital text corrected (OCR slip): mento dealbata → merito dealbata.

Topics: Scripture and canon, Heresy

Cite (SBL): Ambrose, Exp. Ps. 118 22.33.2 (CSEL 62:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-33-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-33-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 34

22.34.1CSEL 62:505

Respondet ei sponsus: pone me ut signaculum in cor tuum. ut sigillum in brachium tuum. quae noua et uetera seruasti mihi. signaculum meum es, ad imaginem meam es et similitudinem. fulget in te imago iustitiae, imago sapientiae, imago uirtutis.

The bridegroom answers her: “Set me as a seal on your heart, as a seal on your arm,” you who have kept for me new and old. You are my seal, you are in my image and likeness. In you shines the image of righteousness, the image of wisdom, the image of virtue.

Song 8:6 (quotation, high confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: The bridegroom asks the church to bear his seal, for she is in his image.

  • Song 8:6; Gen 1:26.

Notes on the original text

  • Digital text corrected (word split in the digital text): in cor tuum. u t sigillum → in cor tuum. ut sigillum.

Cite (SBL): Ambrose, Exp. Ps. 118 22.34.1 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-34-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-34-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.34.2CSEL 62:505

et quia imago dei in corde est tuo, sit - operibus tuis, sit effigies euangelii in tuis factis, ut in tuis moribus mea praecepta custodias. effigies euangelii erit in te, si percutienti maxillam alteram praebeas, si diligas inimicum tuum, si crucem tuam tollas et me sequaris. ideo crucem ego pro uobis portaui, ne tu propter me portare dubitares.

And since the image of God is in your heart, let it be in your works, let the likeness of the Gospel be in your deeds, so that in your conduct you keep my precepts. The likeness of the Gospel will be in you if you offer the other cheek to one who strikes, if you love your enemy, if you take up your cross and follow me. That is why I carried the cross for you, so that you would not hesitate to carry it for me.

Matt 5:39 (allusion, high confidence) · Matt 5:44 (allusion, high confidence) · Matt 16:24 (allusion, high confidence) · John 19:17 (allusion, medium confidence)

Notes and citation

Summary: Bear Christ’s image in deeds: turn the other cheek, love enemies, take up the cross.

  • Matt 5:39, 44; Matt 16:24; John 19:17.

Topics: Ethics, Love of enemies and forgiveness of wrongs

Cite (SBL): Ambrose, Exp. Ps. 118 22.34.2 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-34-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-34-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 35

22.35.1CSEL 62:505

Audierunt hoc filiae Hierusalem, quod iam dominus Iesus sibi ecclesiam copulabat et, quia considerantes magnitudinem uerbi imparem tantis nuptiis aestimabant. ne forte copulae pondus sustinere non posset, excusant dicentes: soror nobis parua et ubera non habet.

The daughters of Jerusalem heard this, that the Lord Jesus was now joining the church to himself, and, considering the greatness of the Word, they judged her unequal to such a marriage. Lest perhaps she could not bear the weight of the union, they excuse her, saying: “Our sister is small and has no breasts.”

Song 8:8 (quotation, high confidence)

Notes and citation

Summary: The daughters of Jerusalem think the church too young for marriage to the Word.

  • Song 8:8.

Cite (SBL): Ambrose, Exp. Ps. 118 22.35.1 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-35-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-35-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.35.2CSEL 62:505

sic enim qui uolunt differre nuptias excusare consuerunt, ut praetendant inmaturae aetatis infirmitatem et adstruant, quod ubera non habeat, quae nubilis significant tempus aetatis. hoc solet symbolum commune omnibus uirginibus esse nupturis, ut, cum ubera coeperint eminere, tunc coniunctioni habiles iudicentur.

For thus those who wish to postpone a marriage usually make excuse, putting forward the weakness of immature age and asserting that she has no breasts, which signify the marriageable time of age. This is usually a sign common to all virgins about to marry, that when the breasts begin to stand out they are then judged fit for union.

Song 8:8 (allusion, high confidence)

Notes and citation

Summary: Ambrose explains the custom of delaying a girl’s marriage until she matures.

  • Song 8:8.

Topics: Marriage

Cite (SBL): Ambrose, Exp. Ps. 118 22.35.2 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-35-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-35-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 36

22.36.1CSEL 62:505–506

Turbatae igitur, quod studio dilectionis urgeat nuptias sponsus, dicunt: quid faciemus sorori nostrae in die qua loquitur in ea? uel, ut Symmachus, qua loquitur ei, hoc est: sponsalium celebritate solet fieri conlocutio et confirmatio nuptiarum.

Troubled, then, because the bridegroom presses the marriage with zeal of love, they say: “What shall we do for our sister on the day when he speaks in her?” or, as Symmachus has, “when he speaks to her,” that is: at the celebration of betrothal there is usually a conversation and confirmation of the marriage.

Song 8:8 (quotation, high confidence)

Notes and citation

Summary: The daughters ask what to do on the day of betrothal.

  • Song 8:8; Symmachus’s Greek version cited.

Cite (SBL): Ambrose, Exp. Ps. 118 22.36.1 (CSEL 62:505–506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-36-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-36-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.36.2CSEL 62:506

quid ergo faciemus, dicunt turbatae, quia urgetur coniunctio spiritalis? a tantis nuptiis excusare non possunt; nemo est enim qui copulam uel animae et spiritus uel Christi et ecclesiae non beatam putet. sed quia plenitudo uerbi uel spiritus sancti uibrat et fulget et nihil est quod ei possit aequari, ideo differre desiderant, ut illa dilatione uel anima uel ecclesia possit esse perfectior.

“What shall we do,” they say, troubled, because the spiritual union is pressed? They cannot excuse her from so great a marriage; for there is no one who does not think the union either of soul and spirit or of Christ and the church blessed. But because the fullness of the Word or of the Holy Spirit vibrates and shines and there is nothing that can be equal to it, they therefore wish to postpone, so that by that delay either the soul or the church may become more perfect.

Eph 5:32 (allusion, high confidence)

Notes and citation

Summary: The union of Christ and the church is blessed; the delay is so that the church may grow more perfect.

  • Eph 5:32.

Cite (SBL): Ambrose, Exp. Ps. 118 22.36.2 (CSEL 62:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-36-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-36-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 37

22.37.1CSEL 62:506

Dicunt ergo: si murus est, aedificemus super eum receptacula; et si ianua est, sculpamus super eam tabulas cedrinas. murus est anima sancti. habet et ecclesia muros suos, quae iam perfectior dicit: ego ciuitas munita.

So they say: “If she is a wall, let us build upon her battlements; and if she is a door, let us carve upon her cedar panels.” The wall is the soul of the saint. The church too has her walls, she who, now more perfect, says: “I am a fortified city.”

Song 8:9 (quotation, high confidence) · Isa 27:3 (quotation, medium confidence)

Notes and citation

Summary: The wall is the saint’s soul; the church calls herself a fortified city.

  • Song 8:9; Isa 27:3 (LXX form) probably.

Cite (SBL): Ambrose, Exp. Ps. 118 22.37.1 (CSEL 62:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-37-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-37-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.37.2CSEL 62:506

hic est murus qui habet duodecim portas apostolicas, per quas populo nationum patet ingressus in ecclesiam. sed murus quamuis ambitum totius urbis includat, tunc tamen est munitior. cum receptacula habuerit praeparata, in quibus propugnatores urbis tutum speculandi ac tuendi possint habere subsidium. sed quia rationabilis haec ciuitas est et omnis spes eius in dei uerbo est, non ferrea, sed argentea ei propugnacula requiruntur, eloquiis caelestibus magis quam corporis uoluptatibus hostiles impetus repulsare consueta. eo fulta praesidio, eo splendore fulgens habilior Christi copulae iudicatur.

This is the wall which has twelve apostolic gates, through which entry into the church lies open to the people of the nations. But a wall, though it encloses the circuit of the whole city, is stronger when it has battlements prepared, in which the defenders of the city can have a safe support for watching and guarding. But because this city is rational and all its hope is in the word of God, it needs battlements not of iron but of silver, accustomed to repel hostile attacks by heavenly words rather than bodily pleasures. Supported by that defense, shining with that splendor, she is judged more fit for union with Christ.

Rev 21:12 (allusion, high confidence) · Rev 21:14 (allusion, medium confidence) · Song 8:9 (allusion, high confidence)

Notes and citation

Summary: The church’s wall has twelve apostolic gates and silver battlements of God’s word.

  • Rev 21:12–14; Song 8:9.

Cite (SBL): Ambrose, Exp. Ps. 118 22.37.2 (CSEL 62:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-37-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-37-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 38

22.38.1CSEL 62:506–507

Et quia ianua Christus est, qui ait: per me si quis introierit saluabitur, et ecclesia ianua nuncupatur, quia per ipsam patet populis aditus ad salutem. sed ne haereticorum corrumpatur tineis aut uermibus, dicunt filiae Hierusalem, uel angeli uel animae iustorum: aedificemus super eam tabulas cedrinas, hoc est fidei sublimis bonum odorem; est enim suauis huius materiae odor, quam non uermis, non tinea corrumpat.

And because Christ is the door, who says, “If anyone enters through me, he will be saved,” the church too is called a door, because through her access to salvation lies open to the peoples. But lest she be corrupted by the moths or worms of heretics, the daughters of Jerusalem, either angels or the souls of the righteous, say: “Let us build upon her cedar panels,” that is, the good fragrance of lofty faith; for the fragrance of this material is sweet, which neither worm nor moth corrupts.

John 10:9 (quotation, high confidence) · Song 8:9 (quotation, high confidence)

Notes and citation

Summary: The church is a door; cedar panels of faith protect her from the moths of heresy.

  • John 10:9; Song 8:9.

Topics: Heresy

Cite (SBL): Ambrose, Exp. Ps. 118 22.38.1 (CSEL 62:506–507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-38-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-38-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.38.2CSEL 62:507

ideo huius materiae usus eligitur tectorum fastigiis eleuandis formandisque litterarum elementis, quibus aetas puerilis ad studium liberalis eruditionis inbuitur. est ergo materia ista sublimis ad gratiam, leuis ad onus, suauis ad odorem, utilis ad instrumentum scientiae, habilis ad ministerium cognitionis aeternae.

That is why the use of this material is chosen for raising the roofs of buildings and for forming the letters of the alphabet, by which childhood is introduced to the study of liberal learning. So this material is lofty for grace, light for burden, sweet for fragrance, useful as an instrument of knowledge, fit for the ministry of eternal knowledge.

Notes and citation

Summary: Cedar is used for roofs and writing tablets, fitting for the church’s teaching.

Notes on the original text

  • Digital text corrected (OCR slip): eleuanais → eleuandis.

Cite (SBL): Ambrose, Exp. Ps. 118 22.38.2 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-38-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-38-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 39

22.39.1CSEL 62:507

Sed quemadmodum sponsam suam diligens Christus urgebat ad copulae spiritalis sollemnitatem, ita et ecclesia uerbi decore iam capta festinabat ad nuptias. ideoque morarum et dilationis inpatiens, quas filiae Hierusalem innectere gestiebant, dicit: ego murus, et ubera mea turres, hoc est: nolite dubitare utrum murus sim — illae enim dixerant: si murus est —;ego, inquit, murus sum et non parua ubera habeo, sed ut turres ubera mea sunt.

But as Christ, loving his bride, was pressing toward the solemnity of the spiritual union, so the church too, now captured by the beauty of the Word, was hastening to the marriage. And therefore, impatient of the delays and postponement which the daughters of Jerusalem wished to weave, she says: “I am a wall, and my breasts are towers”; that is: do not doubt whether I am a wall (for they had said, “if she is a wall”); I, she says, am a wall, and I do not have small breasts, but my breasts are like towers.

Song 8:10 (quotation, high confidence) · Song 8:9 (quotation, high confidence)

Notes and citation

Summary: The church, eager for union, replies that she is a wall and her breasts towers.

  • Song 8:10, 9.

Notes on the original text

  • Digital text corrected (OCR slips): iilae enim dixcrant → illae enim dixerant.

Cite (SBL): Ambrose, Exp. Ps. 118 22.39.1 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-39-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-39-1

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

22.39.2CSEL 62:507

quomodo dicitis quia non habeo ubera? sensus, ut turres, habeo sapientiae, in quibus est abundantia, sicut scriptum est: et abundantia in turribus tuis. his uberibus, id est sensibus, habilem se tantis nuptiis aestimabat, sed filiae Hierusalem adhuc non poterant aestimare, quia sensuum eius abundantiam non uidebant.

How do you say that I have no breasts? I have senses of wisdom like towers, in which there is abundance, as it is written: “And abundance in your towers.” By these breasts, that is, senses, she judged herself fit for so great a marriage, but the daughters of Jerusalem could not yet judge so, because they did not see the abundance of her senses.

Ps 122:7 (121:7 LXX) (quotation, high confidence)

Notes and citation

Summary: The church’s breasts are her senses of wisdom, full of abundance.

  • Ps 122:7 (LXX 121:7).

Cite (SBL): Ambrose, Exp. Ps. 118 22.39.2 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-39-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-39-2

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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 22, chapter 40

22.40.1CSEL 62:507

Et addidit: ego eram in oculis eius tamquam inueniens pacem, hoc est: deliberatis de meis sensibus, cum pacem dei inuenerim, quae superat omnem mentem et custodit et corda et sensus in Christo Iesu. talis, inquit. eram in oculis sponsi qualis quae habet pacem; scriptum est enim. qui recte quaerunt pacem. habebunt eam testimonium festinantibus igitur dilecto atque dilecta celebrata coniunctio spiritalis est mutuo expetita consensu.

And she added: “I was in his eyes as one finding peace”; that is: you deliberate about my senses, when I have found the peace of God, which surpasses every mind and guards both hearts and senses in Christ Jesus. Such, she says, was I in the bridegroom’s eyes as one who has peace; for it is written: “Those who rightly seek peace will have it.” So, as beloved and lover hastened, the spiritual union was celebrated, sought by mutual consent.

Song 8:10 (quotation, high confidence) · Phil 4:7 (quotation, high confidence)

Notes and citation

Summary: The church found God’s peace, and the spiritual marriage was celebrated by mutual consent.

  • Song 8:10; Phil 4:7. The second quotation is unidentified; “testimonium” following it is faulty in the printed text.

Cite (SBL): Ambrose, Exp. Ps. 118 22.40.1 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-40-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-40-1

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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 41

22.41.1CSEL 62:507–508

Ideoque tamquam nuptiale canens carmen exultauit spiritus in propheta dicens: uinea facta est Salomoni in Belamon; dedit uineam suam his qui seruant. clamat ergo spiritus: plantata est congregatio populorum et uitis aeternae radice fundata et spiritalia sub iugum uerbi corde mansueto colla subiecit; plantata autem in multitudine nationum.

And therefore, as if singing a wedding song, the Spirit exulted in the prophet, saying: “Solomon had a vineyard in Baal-hamon; he gave his vineyard to those who keep it.” So the Spirit cries: the congregation of peoples has been planted and founded on the root of the eternal vine, and with meek heart has submitted their spiritual necks under the yoke of the Word; planted in the multitude of the nations.

Song 8:11 (quotation, high confidence) · John 15:1 (echo, medium confidence)

Notes and citation

Summary: The vineyard of Solomon is the church planted among the nations on the eternal vine.

  • Song 8:11; John 15:1.

Notes on the original text

  • Digital text corrected (stray letter in the digital text): Salomoni in l Belamon → Salomoni in Belamon.

Cite (SBL): Ambrose, Exp. Ps. 118 22.41.1 (CSEL 62:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-41-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-41-1

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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.

22.41.2CSEL 62:508

hoc enim intellegendum Belamon Symmachus, Aquila aliaeque traditiones Graeco sermone docuerunt. repudiata est uetus copula quae fructum adferre non poterat, data est uinea nouis fidelibusque cultoribus, qui non solum facere fructum possent, sed etiam custodire. una igitur ouis errauit, sed reuocata totius spatia orbis impleuit; unam ouem error abduxerat, sed multitudinem populorum domini gratia congregauit. errauit homo, sed ecclesia iam murus est et murus ualidus. errauit Adam, murus est Dauid qui mandata dei non est oblitus.

For Symmachus, Aquila and the other versions in the Greek language taught that Baal-hamon is to be understood so. The old union which could not bear fruit was repudiated; the vineyard was given to new and faithful cultivators, who could not only produce fruit but also keep it. So one sheep strayed, but when called back it filled the spaces of the whole world; error had led away one sheep, but the Lord’s grace gathered a multitude of peoples. Man strayed, but the church is now a wall, and a strong wall. Adam strayed; David is a wall, who has not forgotten God’s commandments.

Matt 21:41 (allusion, high confidence) · Luke 15:4 (allusion, medium confidence)

Notes and citation

Summary: Baal-hamon means “multitude”; the vineyard passed to new tenants; the lost sheep became the whole church.

  • Matt 21:41; Luke 15:4. “Repudiated” (repudiata) is the language of divorce, used here of the old covenant people; translated as written.

Topics: Divorce and remarriage

Cite (SBL): Ambrose, Exp. Ps. 118 22.41.2 (CSEL 62:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-41-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-41-2

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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 42

22.42.1CSEL 62:508

Custodita igitur et uallata haec uinea munimine spiritali mille fructus dat Christo, ducentos autem fructus custodibus. ideoque ait ecclesia: uitis mea in conspectu meo; mille Salomoni, et ducenti seruantibus fructum.

So this vineyard, guarded and walled by spiritual defense, gives a thousand fruits to Christ, but two hundred fruits to the keepers. And therefore the church says: “My vine is before me; a thousand for Solomon, and two hundred for those who keep the fruit.”

Song 8:12 (quotation, high confidence)

Notes and citation

Summary: The vineyard gives a thousand to Christ and two hundred to its keepers.

  • Song 8:12.

Cite (SBL): Ambrose, Exp. Ps. 118 22.42.1 (CSEL 62:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-42-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-42-1

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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.

22.42.2CSEL 62:508

perfectio et plenitudo Christi est, portio seruulorum. habes hoc mysterium in Genesi, ubi quinque partes Beniamin fratri iuniori tribuit Ioseph, singulas reliquis fratribus. domino igitur quinque sensuum portio et praerogatiua defertur, quam illi utique tribuit ipse quem diligit, sicut dilexit et Paulum, cui dedit ad euocandas gentes sapientiae principatum.

The perfection and fullness is Christ’s; the portion is the servants’. You have this mystery in Genesis, where Joseph gave five portions to his younger brother Benjamin, single ones to the other brothers. So the portion and prerogative of the five senses is given to the Lord, which he himself surely granted to the one he loves, as he loved Paul too, to whom he gave the primacy of wisdom for calling the nations.

Gen 43:34 (allusion, high confidence)

Notes and citation

Summary: Like Benjamin’s fivefold portion, the fullness belongs to Christ, who grants it to those he loves.

  • Gen 43:34.

Cite (SBL): Ambrose, Exp. Ps. 118 22.42.2 (CSEL 62:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-42-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-42-2

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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 43

22.43.1CSEL 62:508–509

His igitur fructibus delectata ecclesia dicit ad Christum: qui sedes in hortis, amici intendentes uoci tuae; uocem tuam insinua mihi. delectabatur enim, quod in hortis Christus sedebat et in hortis positi amici intendebant uoci eius. sed quia amici illi de caelestibus erant archangeli uel dominationes et throni – homines enim expulsi de paradiso fuerant propter inoboedientiam caelestium mandatorum atque ideo adhuc ecclesia uocem eius non poterat quam cupiebat audire -, ideo ait: uocem tuam insinua mihi. unde et nos, si uolumus eum in nobis sedere, simus horti clausi atque muniti, feramus uirtutum flores, gratiae suauitatem, ut disputantem cum angelis dominum Iesum audire possimus.

So, delighted by these fruits, the church says to Christ: “You who sit in the gardens, the friends attend to your voice; let me hear your voice.” For she was delighted that Christ sat in the gardens and that the friends placed in the gardens attended to his voice. But because those friends were from the heavenly ones, archangels or dominions and thrones (for men had been expelled from paradise for disobedience to the heavenly commandments, and so the church could not yet hear his voice as she desired), she therefore says: “Let me hear your voice.” Hence we too, if we wish him to sit in us, let us be enclosed and fortified gardens, let us bear the flowers of virtues, the sweetness of grace, so that we may be able to hear the Lord Jesus conversing with the angels.

Song 8:13 (quotation, high confidence) · Song 4:12 (allusion, medium confidence)

Notes and citation

Summary: The church longs to hear Christ’s voice in the garden; we must be gardens of virtue to hear him.

  • Song 8:13; Song 4:12.

Notes on the original text

  • Digital text corrected (missing space in the digital text): uoci eius.sed → uoci eius. sed.

Cite (SBL): Ambrose, Exp. Ps. 118 22.43.1 (CSEL 62:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-43-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-43-1

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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 44

22.44.1CSEL 62:509

Sed quia futurum erat, ut, cum ad plenitudinem ecclesia peruenisset, persecutionibus uariis temptaretur, ideo, cum uerbi gratia delectaretur, subito cernit insidias persecutorum. et quae plus sponso quam sibi timeret, aut quia a persecutoribus Christus magis adpetitur in nobis, ideo ait: fuge, frater meus, et similis esto tu capreolae aut hinulo ceruorum super montes aromatum.

But because it was to happen that, when the church had reached her fullness, she would be tried by various persecutions, therefore, while she delighted in the grace of the Word, she suddenly sees the snares of persecutors. And she, fearing more for the bridegroom than for herself, or because Christ is attacked more in us by persecutors, says: “Flee, my brother, and be like a roe or a young hart on the mountains of spices.”

Song 8:14 (quotation, high confidence)

Notes and citation

Summary: Foreseeing persecution, the church bids Christ flee to the mountains of spices.

  • Song 8:14.

Topics: Persecution

Cite (SBL): Ambrose, Exp. Ps. 118 22.44.1 (CSEL 62:509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-1

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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.

22.44.2CSEL 62:509

propter infirmos fugit, qui temptamenta grauiora ferre non possint. ideoque scriptum est, ut de ciuitatibus ad ciuitates fugiamus et, si nos in hac ciuitate fuerint persecuti, fugiamus in aliam. propter infirmos igitur, ut diximus, fugiat aut fugiat ab infirmis et transeat ad montes aromatum. qui pro martyrio odorem possint beatae resurrectionis adferre. montes aromatum sancti sunt. ad eos confugit Christus, quia fundamenta eius in montibus sanctis.

He flees for the sake of the weak, who cannot bear heavier temptations. And therefore it is written that we should flee from city to city, and if they persecute us in this city, flee into another. So for the sake of the weak, as we have said, let him flee, or let him flee from the weak and pass to the mountains of spices, who can bring the fragrance of the blessed resurrection through martyrdom. The mountains of spices are the saints. To them Christ flees, because his foundations are on the holy mountains.

Matt 10:23 (allusion, high confidence) · Ps 87:1 (86:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ flees for the weak and goes to the saints, the mountains of spices, who bear martyrdom.

  • Matt 10:23; Ps 87:1 (LXX 86:1).

Notes on the original text

  • Digital text corrected (OCR slip): propter infirmos fugbt → propter infirmos fugit.

Topics: Persecution, Martyrdom

Cite (SBL): Ambrose, Exp. Ps. 118 22.44.2 (CSEL 62:509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-2

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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.

22.44.3CSEL 62:509–510

ad eos igitur confugit qui sunt eius stabilia fundamenta; in nobis fugit, in illis fida statione consistit. mons igitur aromatum Paulus est, qui potest dicere: bonus enim odor Christi sumus deo, mons aromatum Dauid, cuius orationis odor ascendebat ad dominum, et ideo dicebat: dirigatur oratio mea sicut incensum in conspectu tuo.

So he fled to those who are his stable foundations; in us he flees, in them he stands with faithful stance. So Paul is a mountain of spices, who can say, “For we are a good fragrance of Christ to God”; David is a mountain of spices, whose prayer’s fragrance ascended to the Lord, and therefore he said: “Let my prayer be directed like incense in your sight.”

2 Cor 2:15 (quotation, high confidence) · Ps 141:2 (140:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Paul and David are mountains of spices, fragrant to God.

  • 2 Cor 2:15; Ps 141:2 (LXX 140:2).

Notes on the original text

  • Digital text corrected (OCR slip and stray marks): confu-?it → confugit.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 22.44.3 (CSEL 62:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-3

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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 45

22.45.1CSEL 62:510–511

Symmachus tamen et Aquila interpretati sunt, quod Christus dicit ad ecclesiam: quae sedes in hortis, hoc est: iam in hortis sedes superno digna paradiso, et ideo uocem tuam insinua mihi cui amici intendunt; ego quoque eam audire desidero. coepit in hortis esse ecclesia, postquam in hortis passus est Christus.

Symmachus and Aquila, however, interpreted it as Christ saying to the church: “You who sit in the gardens,” that is: you now sit in the gardens, worthy of the heavenly paradise, and therefore let me hear your voice, to which the friends attend; I too desire to hear it. The church began to be in the gardens after Christ suffered in the gardens.

Song 8:13 (quotation, high confidence) · John 18:1 (allusion, high confidence) · John 19:41 (allusion, medium confidence)

Notes and citation

Summary: Symmachus and Aquila read it as Christ addressing the church in the garden, where he suffered.

  • Song 8:13; John 18:1; John 19:41.

Cite (SBL): Ambrose, Exp. Ps. 118 22.45.1 (CSEL 62:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-45-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/22-45-1

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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.