Explanation of Twelve Psalms 37.58.1–38.19.2
Latin text: CSEL 64 (Latin text: Schenkl/Petschenig, CSEL 64, 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).
Explanation 37, chapter 58
37.58.1CSEL 64:182
Compleuimus psalmum etiam cum eius interpretatione uersiculi, quem Graeci nonnulli codices, sed non omnes habent Latini. nam ante responsorium proximum uersiculus est: et proiecerunt me sicut mortuum abominatum, hoc est illi qui reddebant mihi mala pro bonis. sed tu ne derelinquas me, domine, ne discesseris a me — hoc enim sequitur —, id est:
We have completed the psalm, together with the interpretation of a verse which some Greek manuscripts have, but not all Latin ones. For before the nearest response there is the verse: "And they cast me off like an abominable dead man," that is, those who repaid me evil for good. "But do not forsake me, Lord, do not depart from me" (for this follows), that is:
Ps 38:20 (37:21 LXX) (quotation, high confidence) · Ps 38:21 (37:22 LXX) (quotation, high confidence)
Notes and citation
Summary: A verse in some Greek copies: "they cast me off like an abominable corpse".
- The Septuagint addition at Ps 38:20 [LXX 37:21]. "Response" (responsorium) refers to the verse sung in response.
Notes on the original text
- Digital text corrected (digitization: a for n; digitization: spaced letters): aate → ante; e t proiecerunt → et proiecerunt.
Cite (SBL): Ambrose, Expl. Ps. 37.58.1 (CSEL 64:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/37-58-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/37-58-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
37.58.2CSEL 64:182–183
tu ne derelinquas, qui mortuum faetentem curare consuesti. denique habemus hoc in euangelio: nam cum uenisset ad monumentum Lazari et dixisset: tollite lapidem, ait Martha: iam faetet, quatriduum enim habet. respondit ei: nonne dixi tibi, quia si credideris uidebis gloriam dei? et clamauit Lazarum et sanus exiuit. credamus ergo et nos, ut de uulneribus nobis adquiramus medicinam salutis et futuram gloriam.
do not forsake me, you who are wont to cure a stinking dead man. Indeed we have this in the gospel: for when he had come to Lazarus's tomb and said: "Take away the stone," Martha said: "He already stinks, for he has been four days." He answered her: "Did I not tell you that if you believe you will see the glory of God?" And he called Lazarus and he came out whole. Let us too, then, believe, so that from our wounds we may gain the medicine of salvation and future glory.
John 11:39 (quotation, high confidence) · John 11:40 (quotation, high confidence) · John 11:43 (allusion, high confidence) · John 11:44 (allusion, high confidence)
Notes and citation
Summary: Christ, who raised the stinking Lazarus, can cure our wounds.
- John 11:39–44.
Notes on the original text
- Digital text corrected (digitization: a for d; digitization: stray diacritic): aerelinquas → derelinquas; Laząri → Lazari.
Cite (SBL): Ambrose, Expl. Ps. 37.58.2 (CSEL 64:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/37-58-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/37-58-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 37, chapter 59
37.59.1CSEL 64:183
in orationibus igitur et obsecrationibus, cum dolore et lacrimis exigenda paenitentia est, ut illam gloriam dei uidere mereamur. neque te moueat, quod luctus, dolor, commaceratio corporis grauissimae passiones sunt; etsi grauissimae uidentur, tamen indignae sunt huiusmodi passiones ad superuenturam gloriam, sicut testis est apostolus Paulus.
In prayers, then, and supplications, with grief and tears, penance must be carried out, so that we may deserve to see that glory of God. And let it not trouble you that mourning, grief, mortification of the body are the gravest sufferings; even if they seem gravest, yet such sufferings are not worthy to be compared with the glory to come, as the apostle Paul is witness.
Rom 8:18 (quotation, high confidence) · John 11:40 (allusion, medium confidence)
Notes and citation
Summary: Penance with prayer and tears is light compared with the glory to come.
- Rom 8:18.
Topics: Prayer, Fasting, Repentance
Cite (SBL): Ambrose, Expl. Ps. 37.59.1 (CSEL 64:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/37-59-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/37-59-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
37.59.2CSEL 64:183
non pigeat ergo nos hic leuiora deferre, ut ibi plena laudis et gloriae possimus adipisci, pro temporalibus laboribus perpetua praemia reportantes per dominum Iesum, cui laus, honor, gloria, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen.
Let it not irk us, then, to bear lighter things here, so that there we may obtain things full of praise and glory, carrying off perpetual rewards for temporal labors, through the Lord Jesus, to whom be praise, honor, glory, eternity, from the ages and now and always and for all the ages of ages. Amen.
2 Cor 4:17 (allusion, medium confidence)
Notes and citation
Summary: Doxology closing the exposition of Psalm 37 (38).
- 2 Cor 4:17.
Cite (SBL): Ambrose, Expl. Ps. 37.59.2 (CSEL 64:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/37-59-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/37-59-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 1
38.1.1CSEL 64:183
In superiore psalmo expressa forma paenitentiae est; in hoc sequenti patientiae forma signatur. quem psalmum Dauid scripsit et Idithun uiro disciplinis leuiticis et sacerdotalibus erudito canendum dedit, qui ante arcam domini seriem psalmorum pangendi sollertissimus praecinebat. ergo quia non Idithun scripsit hunc psalmum, sed propheta Dauid et Idithun uiro canendi perito psallendum dedit, ideo sic inscriptus est titulus.
In the previous psalm the pattern of penance was expressed; in this following one the pattern of patience is marked. This psalm David wrote and gave to Jeduthun, a man trained in the Levitical and priestly disciplines, to sing, who used to lead the singing before the ark of the Lord, most skilful at composing the series of psalms. So, because Jeduthun did not write this psalm, but the prophet David, and gave it to Jeduthun, a man skilled in singing, to sing, the title is inscribed thus.
Ps 39:1 (38:1 LXX) (allusion, high confidence) · 1 Chr 16:41 (allusion, high confidence) · 1 Chr 16:42 (allusion, medium confidence)
Notes and citation
Summary: Psalm 38 (39) teaches patience; David wrote it for Jeduthun to sing.
- Ambrose's Psalm 38 is Ps 39 in the English numbering. Title of Ps 39 [LXX 38:1]; 1 Chr 16:41–42.
Topics: Patience
Cite (SBL): Ambrose, Expl. Ps. 38.1.1 (CSEL 64:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-1-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.1.2CSEL 64:183–184
denique etiam in saecularibus scriptis alii erant qui scribebant, alii qui in scaena uel cantica uel comoedias uel tragoedias canere consuerant. et illi quidem coronam Olympicam postulabant, unde et epinicium hymnum eorum scripta in fine testantur. Dauid autem, qui non haec serta coronarum marcentium requirebat, sed illam incorruptibilem et incontaminatam remunerationem, caelestium hereditatem pio desiderabat affectu, hymnum non uictoriae epi-
Indeed in secular writings too some were those who wrote, others those who used to sing on the stage either songs or comedies or tragedies. And they sought the Olympic crown, whence too their writings at the end bear witness to the epinician hymn. But David, who did not seek these garlands of fading crowns but that incorruptible and undefiled reward, and desired with pious affection the inheritance of heavenly things, wrote a hymn not epinician of victory,
1 Cor 9:25 (allusion, high confidence) · 1 Pet 1:4 (allusion, high confidence)
Notes and citation
Summary: Unlike poets who sought fading crowns, David sought the incorruptible reward.
- 1 Cor 9:25; 1 Pet 1:4. The epinician (victory ode) and the Greek title "to the end" (εἰς τὸ τέλος) are in view.
Cite (SBL): Ambrose, Expl. Ps. 38.1.2 (CSEL 64:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-1-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.1.3CSEL 64:184
nicium, sed ei scripsit, qui uictoriam in se credentibus inpertiebat, qui finis est omnium quae pia mente deposcimus. siue enim sapientiam quaeras siue uirtuti studeas siue ueritati siue uiae atque iustitiae siue resurrectioni, in omnibus tibi sequendus est Christus, qui est uirtus dei atque sapientia, ueritas uia iustitia resurrectio. ad quem igitur contendas nisi ad perfectionem omnium summamque uirtutum? et ideo tibi dicit: ueni sequere me, hoc est, ut ad consummationem uirtutum peruenire merearis. ergo qui sequitur Christum, ipsum pro possibilitate sua debet imitari, ut praecepta eius secum ipse meditetur et diuinorum exempla factorum.
but to him who imparts victory to those who believe in him, who is the end of all we ask with pious mind. For whether you seek wisdom, or pursue virtue, or truth, or the way and justice, or the resurrection, in all you must follow Christ, who is the power and wisdom of God, truth, way, justice, resurrection. To whom, then, would you strive but to the perfection of all and the summit of virtues? And so he says to you: "Come, follow me," that is, so that you may deserve to reach the consummation of virtues. He who follows Christ, then, ought to imitate him as far as he can, so as to meditate within himself his precepts and the examples of his divine deeds.
Ps 39:1 (38:1 LXX) (allusion, high confidence) · 1 Cor 15:57 (allusion, medium confidence) · 1 Cor 1:24 (allusion, high confidence) · John 14:6 (allusion, high confidence) · John 11:25 (allusion, high confidence) · Matt 19:21 (quotation, high confidence)
Notes and citation
Summary: The "end" in the title is Christ, the goal of every virtue, whom we must follow.
- Title "to the end"; 1 Cor 15:57; 1 Cor 1:24, 30; John 14:6; John 11:25; Matt 19:21.
Notes on the original text
- Digital text corrected (digitization: c for o): cmnium → omnium.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 38.1.3 (CSEL 64:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-1-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 2
38.2.1CSEL 64:184
Et ideo Dauid secum ipse meditabatur, quod Christum in se locutum esse retinebat, ut, cum aliqui ei essent molesti et eum ad contentionem lacessere conarentur, patientiam indueret, certandi studia declinaret, ex quibus inanis strepitus et iurgia frequenter oriuntur. ideoque cum sancto Dauid plerique eius uirtutibus inuidentes, qui eum de proposito mansuetudinis et humilitatis affectu crederent deducendum, frequenter ingruerent, ipsae quoque praecipue nequitiae in caelestibus spiritales, aduersus quas graue luctamen est iustis, ad commouendum eum ministros suae inprobitatis inpellerent, ne inter obstrepentium crebra certamina et
And so David meditated within himself, for he kept in mind that Christ had spoken in him, so that, when some were troublesome to him and tried to provoke him to contention, he might put on patience and avoid eagerness for disputing, from which empty din and quarrels often arise. And so, since many, envying the virtues of holy David, who thought he should be drawn away from his purpose of gentleness and the affection of humility, often attacked him, and the very spiritual forces of wickedness in the heavenly places, against which the just have a heavy wrestling, especially drove the ministers of their wickedness to stir him up, lest amid the frequent contests of those who clamored and
Eph 6:12 (allusion, high confidence)
Notes and citation
Summary: Provoked by enemies, human and spiritual, David meditated and chose patience.
- Eph 6:12.
Cite (SBL): Ambrose, Expl. Ps. 38.2.1 (CSEL 64:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-2-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.2.2CSEL 64:184–185
disceptationis tumultus sermo aliqui sibi offensionis excideret, tacere sanctus propheta proposuit. o ualidum scutum circumspectae munitionis silentium o fidissimum stabilitatis fundamentum, in quo si quis potuerit stare lubricum uerbi timere non possit! multi enim etiam stabili corde firmati, incauti tamen sermonis fluctuantis errore saepe ceciderunt. uidens igitur huiusmodi insidiis et uano concertantium strepitu se propheta temptari intra se ipse tacitus conferebat legem sibi taciturnitatis inponens, et cum taceret insultantibus sibi et ut loqueretur aliquid prouocantibus — qualia solent insolentium esse certamina atque sermones: responde nobis, si de aequalitate praesumis; uides et tu esse te uictum et nihil habere quod referas —, cum se prope ad uocem conuiciis uideretur inpelli, se ipse reuocabat, ut loqueretur in corde:
the tumult of dispute some word of offense should slip from him, the holy prophet resolved to be silent. O silence, strong shield of circumspect defense; O most faithful foundation of stability, on which if anyone can stand he cannot fear the slip of a word! For many, even established with a stable heart, have yet often fallen through the error of careless, wavering speech. So, seeing himself tempted by snares of this kind and the vain din of disputants, the prophet consulted silently within himself, laying on himself a law of silence; and when he was silent to those who insulted him and provoked him to say something (such as are usually the contests and speeches of the insolent: "Answer us, if you presume to be our equal; you see that you too are beaten and have nothing to reply"), when he seemed almost driven to speak by the insults, he called himself back so as to speak in his heart:
Notes and citation
Summary: Silence is a shield; David held his tongue when provoked.
Topics: Ethics
Cite (SBL): Ambrose, Expl. Ps. 38.2.2 (CSEL 64:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-2-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 3
38.3.1CSEL 64:185
Dixi: custodiam uias meas, ut non delinquam in lingua mea; posui ori meo custodiam, dum consistit peccator aduersum me, hoc est: proposui confirmaui imperaui mihi, locutus sum cordi meo: uias meas custodiam. si aliis dixissem, sermo meus stare deberet; quanto magis stabile debet esse quod mihi ipse constitui! si quis alienum fallat indecorum est, si quis proximum graue; quanto igitur grauius, si quis se ipsum eo quod sibi promiserit putet esse fraudandum, ut ipse sibi infidelis suo iudicio et despicabilis aestimetur! cui igitur idoneus uideri potest qui sibi uilis est?
"I said: I will guard my ways, that I may not sin with my tongue; I set a guard on my mouth while the sinner stood against me"; that is: I resolved, I confirmed, I commanded myself, I spoke to my heart: I will guard my ways. If I had said it to others, my word ought to stand; how much more stable ought to be what I have laid down for myself! If anyone deceives a stranger, it is unseemly; if a neighbor, grave; how much graver, then, if anyone thinks he may cheat himself of what he has promised himself, so that he is judged faithless to himself and contemptible by his own judgment! To whom, then, can he seem fit who is cheap to himself?
Ps 39:1 (38:2 LXX) (quotation, high confidence)
Notes and citation
Summary: David vowed to himself to guard his tongue; a promise to oneself must stand.
- Ps 39:1 [LXX 38:2].
Notes on the original text
- Digital text corrected (digitization: spaced letters, stray point; digitization: words joined): p osui ori meo.custodiam, dum c onsistit → posui ori meo custodiam, dum consistit; igiturgrauius → igitur grauius.
Cite (SBL): Ambrose, Expl. Ps. 38.3.1 (CSEL 64:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-3-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.3.2CSEL 64:185
teneamus igitur animae constantiam nostrae, ne in offensionem labia loquendi festina prorumpant. et Iob plagam suam silentio uicit et tolerantiam suam taciturnitate superauit. non bene creditur carni; uixissemus, si Eua tacuisset. ergo primum illud processit ex uoce peccatum et serpens ille nequissimus atque uersutus per uocem nos ante temptauit. atque utinam aut Adam surdus fuisset aut Eua obmutuisset, ille, ne uocem suae uxoris audiret, ista, ne loqueretur marito et lubricae uocis ministerio serpentis in uirum uenena transfunderet!
Let us hold, then, the constancy of our soul, lest lips hasty in speaking burst out into offense. Job too overcame his blow by silence and surpassed his endurance by taciturnity. The flesh is not well trusted; we would have lived had Eve been silent. So that first sin came out from a voice, and that most wicked and cunning serpent first tempted us through a voice. And would that either Adam had been deaf or Eve had been dumb: he, so as not to hear his wife's voice; she, so as not to speak to her husband and pour the serpent's poisons into her man through the ministry of a slippery voice!
Job 2:10 (allusion, medium confidence) · Gen 3:1 (allusion, high confidence) · Gen 3:6 (allusion, high confidence) · Gen 3:17 (allusion, medium confidence)
Notes and citation
Summary: The first sin came through speech; Job conquered by silence.
- Job 2:10; Gen 3:1–6.
Notes on the original text
- Digital text corrected (digitization: l for I): lob → Iob.
Cite (SBL): Ambrose, Expl. Ps. 38.3.2 (CSEL 64:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-3-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.3.3CSEL 64:185–186
Cain quoque, etsi parricidio naturam uiolauit humanam et obliterauit impius iura pietatis, tamen per uocem sacrilegium sceleri suo addidit, ut negaret deo necati fratris interitum. quid de singulis dicam? populus ipse electus a domino, cui tacitus Moyses aperuit mare, ingratus caelestibus beneficiis obmurmurabat, quo diuinam contraxit offensam. deinde ipsum ducem inuii illius atque inusitati itineris Moysen respuit et a fratre eius Aaron deos sibi fieri quos coleret postulauit.
Cain too, though he violated human nature by fratricide and ungodly blotted out the rights of family love, yet through his voice added sacrilege to his crime, so as to deny to God his murdered brother's death. Why speak of individuals? The very people chosen by the Lord, for whom silent Moses opened the sea, ungrateful for heavenly benefits, murmured, by which it incurred divine offense. Then it rejected Moses himself, the leader of that pathless and unaccustomed journey, and asked his brother Aaron to make it gods to worship.
Gen 4:9 (allusion, high confidence) · Exod 14:21 (allusion, high confidence) · Exod 16:2 (allusion, high confidence) · Exod 32:1 (allusion, high confidence)
Notes and citation
Summary: Cain and Israel sinned by speech.
- Gen 4:9; Exod 14:15, 21; Exod 16:2; Exod 32:1.
Cite (SBL): Ambrose, Expl. Ps. 38.3.3 (CSEL 64:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-3-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 4
38.4.1CSEL 64:186
Unde etiam ipse considerans tanta uocis pericula dixit: custodiam uias meas. quae sint igitur istae uiae hominis quae magnopere praecauendae, ne quid grauioris offensionis incurrant, ammonet nos tantus propheta diligentius considerare, ammonet etiam Salomon eius filius paternae mentis interpres perspicacius examinare, qui scripsit: tria mihi sunt inpossibilia intellegere et quartum quod non agnosco: uestigium aquilae uolantis et uiam serpentis in petra et semitas nauis in pelago nauigantis et uias uiri in iuuentute (et mulieris adulterae
Hence, considering such dangers of the voice, he himself said: "I will guard my ways." What, then, these ways of man are that must be greatly guarded against, lest they incur some graver offense, so great a prophet warns us to consider more carefully; Solomon too, his son, interpreter of his father's mind, warns us to examine more keenly, who wrote: "Three things are impossible for me to understand, and a fourth I do not know: the track of an eagle flying, and the way of a serpent on a rock, and the paths of a ship sailing on the sea, and the ways of a man in his youth. [So is the way of an adulterous woman,
Ps 39:1 (38:2 LXX) (quotation, high confidence) · Prov 30:18 (quotation, high confidence) · Prov 30:19 (quotation, high confidence) · Prov 30:20 (quotation, low confidence)
Notes and citation
Summary: Solomon too names the ways of a young man among things beyond knowing.
- Ps 39:1 [LXX 38:2]; Prov 30:18–19 (Old Latin). The bracketed words (Prov 30:20) appear to be marked by the editor as not Ambrose's; the bracket signs are inconsistent in the digital text, so they are translated in brackets.
Notes on the original text
- Digital text corrected (digitization: stray point): Salomon.eius → Salomon eius.
Cite (SBL): Ambrose, Expl. Ps. 38.4.1 (CSEL 64:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-4-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.4.2CSEL 64:186–187
quae, postquam egit, abluta nihil se egisse dicit iniquum]. tria ergo inpossibilia sibi esse dixit ad intellegendum, quartum, quod ille habens inter homines sapientiae signaculum non agnosceret, uiarum uidelicet uiri in iuuentute processum. quarum igitur uel inexplicabilis uel difficilis agnitio, potest facilis earum esse custodia? unde non inmerito ipse Dauid delictorum iuuentutis suae non defensionem obtulit, sed obliuionem rogauit: delicta, inquit, iuuentutis meae et ignorantiae meae ne memineris. non inmerito igitur Salomon dixit se non agnoscere quod pater eius, in quo maior dei gratia fuit, se ignorasse testatus est.
who, when she has done it, washes and says she has done nothing wrong.]" He said, then, that three things were impossible for him to understand, and a fourth, which he who had among men the seal of wisdom did not know, namely the course of the ways of a man in youth. How, then, can the guarding of things whose knowledge is inexplicable or difficult be easy? Hence not without reason David himself offered no defense for the offenses of his youth, but asked for forgetting: "The offenses," he says, "of my youth and of my ignorance do not remember." Not without reason, then, did Solomon say he did not know what his father, in whom was greater grace of God, testified he had been ignorant of.
Prov 30:20 (quotation, low confidence) · Ps 25:7 (24:7 LXX) (quotation, high confidence)
Notes and citation
Summary: David asked God to forget the sins of his youth, which even Solomon could not trace.
- Prov 30:20 (bracketed, see 38.4.1); Ps 25:7 [LXX 24:7].
Notes on the original text
- Digital text corrected (digitization: c for e): cgisse → egisse.
Cite (SBL): Ambrose, Expl. Ps. 38.4.2 (CSEL 64:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-4-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.4.3CSEL 64:187
et fortasse delicta iuuentutis ad feruorem retulit carnis, ignorantiae autem ad uerborum prolapsionem, quae non ex sententia nostra, sed impetu quodam et cursu loquendi plerumque funduntur, quod periculosum esse propheta cognoscens ait: credidi, propter quod locutus sum. supra fundamentum ergo uirtutis uox tuta est, sine fundamento lubrica. ideo quasi quodam tubae sono scripturae diuinae electus interpres increpuit: corde creditur ad iustitiam, ore confessio fit ad salutem. fides credentium principalis est, confessio executionis.
And perhaps he referred the offenses of youth to the heat of the flesh, and those of ignorance to the slip of words, which are often poured out not from our considered judgment but by a kind of impulse and rush of speaking; knowing this to be dangerous, the prophet says: "I believed, therefore I spoke." On the foundation of virtue, then, the voice is safe; without a foundation it is slippery. So the chosen interpreter of divine Scripture rang out as with the sound of a trumpet: "With the heart one believes unto justice, with the mouth confession is made unto salvation." The faith of believers is the principal thing; confession is of the carrying out.
Ps 116:10 (115:1 LXX) (quotation, high confidence) · Rom 10:10 (quotation, high confidence)
Notes and citation
Summary: Speech is safe only when founded on faith.
- Ps 116:10 [LXX 115:1]; Rom 10:10.
Cite (SBL): Ambrose, Expl. Ps. 38.4.3 (CSEL 64:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-4-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 5
38.5.1CSEL 64:187
Quomodo igitur proposuerit sanctus propheta Dauid aut propter quid custodire uias suas, audiamus: ut non, inquit, delinquam in lingua mea. si hoc cauet propheta, tu non caues? si hoc metuit in quo dei gratia loquebatur, tu non metuis, qui erroris uerba non refugis et theatralibus sermonibus delectaris? tu non reformidas, cui scriptum est in euangelio, quia pro omni otioso uerbo rationem es redditurus? si pro otioso uerbo periculum est, quanto magis pro criminoso!
How, then, or for what the holy prophet David resolved to guard his ways, let us hear: "that I may not sin," he says, "with my tongue." If the prophet guards against this, do you not guard? If he feared this in whom the grace of God spoke, do you not fear, who do not shun words of error and delight in theatrical speech? Do you not dread, to whom it is written in the gospel that for every idle word you will render an account? If there is danger for an idle word, how much more for a criminal one!
Ps 39:1 (38:2 LXX) (quotation, high confidence) · Matt 12:36 (allusion, high confidence)
Notes and citation
Summary: If David feared sinning with his tongue, we should fear it more.
- Ps 39:1 [LXX 38:2]; Matt 12:36.
Notes on the original text
- Digital text corrected (digitization: stray point): otioso uerbo. periculum → otioso uerbo periculum.
Cite (SBL): Ambrose, Expl. Ps. 38.5.1 (CSEL 64:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.5.2CSEL 64:187
non omne, quod otiosum, et criminosum, sed omne, quod non fructuosum, periculosum atque eradicabile; omnis enim arbor non faciens fructum exciditur et in ignem mittitur. cum mouetur animus et exagitatur stimulantibus aduersariis, obstrepentibus inludentibus criminantibus, excidit uerbum commotionis; ideo silentium et tutum est et decorum, quod seruat cum grauitate cautelam.
Not everything idle is also criminal, but everything that is not fruitful is dangerous and to be uprooted; for every tree not bearing fruit is cut down and thrown into the fire. When the mind is moved and stirred by adversaries goading, clamoring, mocking, accusing, a word of agitation slips out; so silence is both safe and seemly, keeping caution with gravity.
Matt 3:10 (quotation, high confidence) · Matt 7:19 (allusion, medium confidence)
Notes and citation
Summary: Unfruitful words are dangerous; silence is safe and seemly.
- Matt 3:10 (7:19).
Cite (SBL): Ambrose, Expl. Ps. 38.5.2 (CSEL 64:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.5.3CSEL 64:187–188
quid enim labia nostra nisi quaedam nostra uincula sunt? denique uinculis labiorum suorum unusquisque constringitur. ideo sapiens in tempore tacet et secum ipse considerat, quo tempore loqui debeat. de quo praeclare ipse Salomon: labia sapientis alligata sunt intellectu. quando ergo uides inludentibus proteruis sapientem tacere, dices: ligauit iste intellectu labia sua, hoc est prudenter tacet, ne labiorum suorum uinculis alligetur.
For what are our lips but a kind of chains of ours? Indeed each one is bound by the chains of his own lips. So the wise man is silent in season and considers within himself at what time he ought to speak. Of this Solomon himself excellently says: "The lips of the wise man are bound by understanding." So when you see a wise man silent while the wanton mock, you will say: this man has bound his lips with understanding, that is, he is prudently silent, lest he be bound by the chains of his lips.
Prov 6:2 (allusion, high confidence) · Eccl 3:7 (allusion, high confidence) · Prov 15:7 (quotation, high confidence)
Notes and citation
Summary: The wise man binds his lips with understanding.
- Prov 6:2; Eccl 3:7; Prov 15:7 (Greek form).
Cite (SBL): Ambrose, Expl. Ps. 38.5.3 (CSEL 64:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.5.4CSEL 64:188
posuit ori suo custodiam, saepsit aures suas spinis, uectem adhibuit foribus oris sui, seruat thesaurum cordis sui et argentum eloquii sui, ut examinatum et purgatum, quando oportet, proferat, ne quisquam prius fur in cor eius aut perturbator inrumpat et ad eos captiuum trahat, quibus flagitia sua uendat.
He has set a guard on his mouth, hedged his ears with thorns, put a bar on the doors of his mouth; he keeps the treasure of his heart and the silver of his speech, so as to bring it out, tried and purified, when it is fitting, lest any thief or disturber first break into his heart and drag him captive to those to whom he sells his shameful deeds.
Ps 39:1 (38:2 LXX) (quotation, high confidence) · Ps 141:3 (140:3 LXX) (allusion, high confidence) · Ps 12:6 (11:7 LXX) (allusion, medium confidence)
Notes and citation
Summary: The wise man guards his mouth and the treasure of his heart.
- Ps 39:1 [LXX 38:2]; Sir 28:24–25; Ps 141:3 [LXX 140:3]; Ps 12:6 [LXX 11:7].
Extrabiblical texts: Sir 28:24 (Sirach [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Expl. Ps. 38.5.4 (CSEL 64:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-5-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 6
38.6.1CSEL 64:188
Meditabatur Iudas Christum uendere, sed reuocabat eum tanta domini gratia et quaedam paternae delenimenta pietatis, quibus furor eius molliebatur, nec erupisset in scelus, nisi se in cor eius, quia Christum fallere se putabat, aduersarius demersisset. non ergo dubites, quando aliqui tibi molesti sunt uolenti seruare
Judas meditated selling Christ, but the Lord's great grace and certain soothings of fatherly love called him back, by which his fury was softened; and he would not have burst into crime had not the adversary plunged himself into his heart, because he thought he could deceive Christ. So do not doubt, when some are troublesome to you as you wish to keep
John 13:2 (allusion, high confidence) · John 13:27 (allusion, high confidence)
Notes and citation
Summary: Judas was held back by Christ's kindness until the devil entered his heart.
- John 13:2, 27.
Notes on the original text
- Digital text corrected (digitization: capital inside a word; digitization: l for I): ludas → Iudas; erUpisset → erupisset.
Cite (SBL): Ambrose, Expl. Ps. 38.6.1 (CSEL 64:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-6-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.6.2CSEL 64:188
iustitiam, ministros esse illius nequissimi peccatoris, qui omnium auctor est flagitiorum. uidebat Dauid propheticis oculis, agnoscebat eius figuram; ideo tacebat, ne illius faceret uoluntatem qui interturbare gestit affectum. premebat uocem, claudebat portas suas silentio, praetendebat in eo patientia et taciturnitatis uigilabat custodia, ne inimicus obreperet, ne de claustris oris uagus aliquis sermo et incautus exiret. ideo fortior est patiens qui se ipsum continet quam qui urbes capit. iustus ipse sibi claustrum est, ipse sibi peruigil custos.
justice, that they are ministers of that most wicked sinner who is the author of all shameful deeds. David saw with prophetic eyes, recognized his figure; so he was silent, lest he do the will of him who longs to disturb our feeling. He pressed down his voice, shut his gates with silence, patience stood guard in him and the watch of taciturnity was awake, lest the enemy creep in, lest some wandering and careless word go out of the bars of the mouth. So the patient man who restrains himself is stronger than he who takes cities. The just man is himself his own bar, himself his own watchful guard.
Prov 16:32 (quotation, high confidence)
Notes and citation
Summary: Those who trouble the just are the devil's ministers; David's silence guarded him.
- Prov 16:32.
Cite (SBL): Ambrose, Expl. Ps. 38.6.2 (CSEL 64:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-6-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 7
38.7.1CSEL 64:188–189
Cum sibi ergo ipse praetenderet, loquebatur in suo corde: posui ori meo custodiam, dum consistit peccator aduersum me. adest semper inimicus, quia semper insidiatur. etsi illum non uides, adest, etsi illum non sentis, incursat. si non uides, uidenti crede: consistit, inquit, aduersum me. qui uidet peccatum suum, uidet etiam peccatorem sibi in his quae gesserit inludentem, qui autem peccatorem praeuiderit, potest uitare peccatum.
So, setting this before himself, he said in his heart: "I set a guard on my mouth while the sinner stood against me." The enemy is always present, because he always lies in wait. Even if you do not see him, he is present; even if you do not feel him, he attacks. If you do not see, believe one who sees: "He stands," he says, "against me." He who sees his sin also sees the sinner mocking him in what he has done; but he who has foreseen the sinner can avoid sin.
Ps 39:1 (38:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The devil is always present, lying in wait; he who sees him can avoid sin.
- Ps 39:1 [LXX 38:2].
Notes on the original text
- Digital text corrected (digitization: Q for s; digitization: words joined): dumconsistit → dum consistit; hiQ → his.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 38.7.1 (CSEL 64:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-7-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.7.2CSEL 64:189
uidebat Dauid consistere aduersum se peccatorem, quando Semei maledicebat et lapidabat regem suum et clamabat: exi, uir sanguinum. neque enim tam praeruptus foret, ut nec tanti regis reuerentia moueretur nec armatum eius timeret exercitum, cum unus de exercitu eius conuiciantem potuisset occidere; sed amentem diabolus fecerat, qui eum inpellebat ad mortem. ideo Dauid aduersus auctorem magis proeliabatur quam ministrum persequebatur. quid enim magnum de homine inualido uindicari, quem ad furorem alter urgebat, in cuius nece peccator habuisset uoluntatis effectum?
David saw the sinner standing against him when Shimei cursed and stoned his king and cried: "Go out, man of blood." For he would not have been so reckless as to be moved neither by reverence for so great a king nor fear of his armed army, when one of his army could have killed the reviler; but the devil had made him mad, driving him to death. So David fought rather against the author than pursued the minister. For what great thing to take vengeance on a weak man whom another drove to fury, in whose death the sinner would have had the effect of his will?
2 Sam 16:5 (allusion, high confidence) · 2 Sam 16:7 (quotation, high confidence) · 2 Sam 16:9 (allusion, high confidence)
Notes and citation
Summary: Shimei was driven by the devil; David fought the devil rather than punish Shimei.
- 2 Sam 16:5–7, 9–11.
Notes on the original text
- Digital text corrected (digitization: stray point): peccator habuisset. uoluntatis → peccator habuisset uoluntatis.
Topics: The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 38.7.2 (CSEL 64:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-7-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.7.3CSEL 64:189
non gladio diabolus, sed uerbo dei uincitur; ideo taceat lingua hominis, dei uerbum loquatur. denique et Christus tacebat ante Pilati iudicium constitutus, ut nobis daret formam tacendi, quia lingua corporis facilis est ad errorem, procliuis ad lapsum. sunt autem et qui tacentes loquantur sicut Moyses, qui stabat attonitus et tacebat, cui dixit tacenti deus: quid clamas ad me? ut Susanna, quae tacuit in periculis suis et dominus exaudiuit eam. ergo etiamsi in te uerbum dei sit, et tacebis in dei uerbo et tacitus clamabis, ut audiaris a Christo.
The devil is overcome not by the sword but by the word of God; so let man's tongue be silent, let God's word speak. Indeed Christ too was silent when set before Pilate's judgment, to give us a pattern of silence, because the tongue of the body is easy to error, prone to falling. And there are those who speak while silent, like Moses, who stood astonished and was silent, to whom, silent, God said: "Why do you cry to me?"; like Susanna, who was silent in her dangers and the Lord heard her. So even if the word of God is in you, you will be silent in the word of God and, silent, will cry out, so as to be heard by Christ.
Eph 6:17 (allusion, medium confidence) · Matt 27:14 (allusion, high confidence) · Exod 14:15 (quotation, high confidence)
Notes and citation
Summary: The devil is beaten by God's word; Christ, Moses and Susanna were silent yet heard.
- Eph 6:17; Matt 27:12–14; Exod 14:15; Sus 35, 44 (Greek additions to Daniel).
Notes on the original text
- Digital text corrected (digitization: missing space): ad me?ut Susanna → ad me? ut Susanna.
Extrabiblical texts: Sus 44 (Susanna [in RC, EO, ETH canons]; allusion)
Topics: Prayer, The devil and demons
Cite (SBL): Ambrose, Expl. Ps. 38.7.3 (CSEL 64:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-7-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 8
38.8.1CSEL 64:189
Meditare ergo quae Christi sunt, quae secum meditabatur propheta Dauid, in quo ea, quae secum in hoc psalmo meditatum esse se dicit, ante [in eo] locutus est Christus. sic enim scriptum est: ego autem, cum in aliquo molesti essent mihi, induebam me cilicio et humiliabam in ieiunio animam meam, et oratio mea in sinu meo conuertetur. quid est in aliquo?
Meditate, then, on the things of Christ, on which the prophet David meditated within himself, in whom Christ spoke before what he says in this psalm that he meditated within himself. For so it is written: "But I, when they were troublesome to me in anything, put on sackcloth and humbled my soul with fasting, and my prayer will return into my bosom." What is "in anything"?
Textual problem in this passage: see the notes.
Ps 35:13 (34:13 LXX) (quotation, high confidence)
Notes and citation
Summary: When troubled, David put on sackcloth and fasted.
- Ps 35:13 [LXX 34:13] (Greek form). The editor deletes "in him" after "before".
Cite (SBL): Ambrose, Expl. Ps. 38.8.1 (CSEL 64:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.8.2CSEL 64:189–190
quia tunc maxime aut sermo non oportunus elabitur aut affectus mouetur, quando uel in dolore aliquo aut tristitia sumus uel indignatione animus aegrescit uel aliquibus sollicitudinibus impeditur aut disceptationibus occupatur. qui igitur molesti? primum de ipso auctore pec-
Because it is then above all that either an untimely word slips out or the feeling is moved, when we are in some pain or sadness, or the mind is sick with indignation, or hindered by some anxieties, or occupied with disputes. Who, then, are the troublesome ones? First understand it of the very author of
Notes and citation
Summary: We are most at risk of a wrong word in pain, sadness or anger.
Cite (SBL): Ambrose, Expl. Ps. 38.8.2 (CSEL 64:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-8-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.8.3CSEL 64:190
cati et angelis eius intellege, deinde de his qui malunt sequaces eius esse quam Christi. impellitur uxor, ut sancti Iob, amicus, quod in ipso libro manifestatur, filius, ut Abessalon, seruus, libertus atque domesticus, quia inimici hominis etiam domestici eius, ut exagitent eum singuli. quod igitur remedium aduersum huiusmodi animorum aegritudines nisi patientia, nisi silentium? et, quod est grauius, ille te magis lacessit, qui beneficiis tuis usus sit, et inter ipsos amplius ille exasperat, qui plus tibi debeat, quo magis ingrati hominis acerbitate aut uilis alicuius personae indignitate mouearis.
sin and of his angels, then of those who prefer to be his followers rather than Christ's. A wife is driven on, as holy Job's was; a friend, as is shown in that same book; a son, as Absalom; a slave, a freedman and a member of the household, because a man's enemies are those of his own household, so that each one may harass him. What remedy, then, against such sicknesses of souls but patience, but silence? And, what is graver, he provokes you more who has enjoyed your kindnesses, and among them he exasperates more who owes you more, so that you are moved the more by the bitterness of an ungrateful man or the unworthiness of some mean person.
Job 2:9 (allusion, high confidence) · 2 Sam 15:10 (allusion, high confidence) · Matt 10:36 (quotation, high confidence)
Notes and citation
Summary: Those of our own household are often driven against us; patience and silence are the remedy.
- Job 2:9; Job 4–25 (the friends); 2 Sam 15; Matt 10:36.
Cite (SBL): Ambrose, Expl. Ps. 38.8.3 (CSEL 64:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-8-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 9
38.9.1CSEL 64:190
Ergo iustus, etsi amicus ei est insolens, dolet pro amico, quia ita amicus suus labitur, quia a temptatore impellitur. si pro amico dolet, multo magis pro uxore, pro filio, si eos quoque sibi insolentes experiatur, et si frater exagitat, ut Esau sanctum Iacob, dolet et quaerit sibi fratrem reconciliare uel fugere a facie eius, ut Rebecca suadebat, ne iracundia fratris occasionem nocendi aliquam repperiret, et si proximus aut domesticus, dolet, et si minister aut libertus
So the just man, even if his friend is insolent to him, grieves for his friend, because his friend slips so, because he is driven by the tempter. If he grieves for a friend, much more for a wife, for a son, if he finds them too insolent to him; and if a brother harasses him, as Esau did holy Jacob, he grieves and seeks to reconcile his brother to himself or to flee from his face, as Rebekah advised, lest his brother's anger find some occasion to harm; and if a neighbor or member of the household, he grieves; and if a servant or freedman,
Gen 27:41 (allusion, high confidence) · Gen 27:43 (allusion, high confidence) · Gen 32:3 (allusion, medium confidence)
Notes and citation
Summary: The just man grieves for those who wrong him, as Jacob for Esau.
- Gen 27:41–45; Gen 32:3–5.
Notes on the original text
- Digital text corrected (digitization: words joined): aliquamrepperiret → aliquam repperiret.
Topics: Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.9.1 (CSEL 64:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-9-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.9.2CSEL 64:190–191
aut seruus, fert patienter et in his omnibus tacet, ne ei respondeat a quo eum cernit impelli. conuiciatur ergo ex domesticis aliquis: dolet et tacet; conuiciatur libertus: tacet; conuiciatur seruus: tacet. sic uincitur qui laqueum eius animae per escam uocis extendit. tace ergo et tu, cum tibi indignus conuiciatur, tace, cum tibi seruus et maxime tuus contumeliam facit, et dic in corde tuo: ego taceo, tu autem ne taceas, domine, et adde: ne discedas a me, ut Dauid propheta dicebat, hoc est: ne solum me inpugnantibus derelinquas; non est enim solus cui deus praesens est. accipe testimonium: ecce, inquit, uenit hora ut dispergamini unusquisque in sua et me solum relinquatis; sed non sum solus, quoniam pater mecum est.
or a slave, he bears it patiently and in all these is silent, lest he answer him by whom he sees him driven. Someone of the household reviles him: he grieves and is silent; a freedman reviles him: he is silent; a slave reviles him: he is silent. So he is overcome who stretches the snare for his soul with the bait of the voice. Be silent, then, you too, when an unworthy person reviles you; be silent when a slave, and especially your own, insults you, and say in your heart: "I am silent; but you, Lord, do not be silent," and add: "Do not depart from me," as David the prophet said; that is: do not leave me alone to those who attack me; for he is not alone to whom God is present. Take the testimony: "Behold," he says, "the hour comes when you will be scattered each to his own and leave me alone; but I am not alone, for the Father is with me."
Ps 109:1 (108:1 LXX) (allusion, medium confidence) · Ps 38:21 (37:22 LXX) (quotation, high confidence) · John 16:32 (quotation, high confidence)
Notes and citation
Summary: Be silent under insult and pray God not to leave you; he who has God is not alone.
- Ps 109:1 [LXX 108:1]; Ps 38:21 [LXX 37:22]; John 16:32.
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: words joined): n e discedas → ne discedas; insua etmesolum → in sua et me solum.
Cite (SBL): Ambrose, Expl. Ps. 38.9.2 (CSEL 64:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-9-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 10
38.10.1CSEL 64:191
Iustus ergo aduersus insolentes sibi tacet, iustus orat. audi iustum orantem: pro eo ut me diligerent detrahebant mihi, ego autem orabam. iustus maledicentibus sibi benedicit, ut faciebant apostoli, sicut Paulus asserit dicens: maledicimur et benedicimus. iustus diligit inimicos suos. uide quemadmodum paulatim per gradus singulos ascendere docetur ad incrementa uirtutum dicente domino: diligite inimicos uestros.
The just man, then, is silent against those insolent to him; the just man prays. Hear the just man praying: "Instead of loving me they slandered me, but I prayed." The just man blesses those who curse him, as the apostles did, as Paul declares, saying: "We are cursed and we bless." The just man loves his enemies. See how he is taught to climb little by little, step by step, to the increase of virtues, as the Lord says: "Love your enemies."
Ps 109:4 (108:4 LXX) (quotation, high confidence) · 1 Cor 4:12 (quotation, high confidence) · Matt 5:44 (quotation, high confidence)
Notes and citation
Summary: The just man is silent, prays, blesses, and loves his enemies.
- Ps 109:4 [LXX 108:4]; 1 Cor 4:12; Matt 5:44.
Topics: Ethics, Prayer, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.10.1 (CSEL 64:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.10.2CSEL 64:191
iustus orat pro calumniantibus, quia et hoc praecepit dominus adiungens: benefacite his qui oderunt uos, orate pro calumniantibus et persequentibus uos. ipse est per omnia iustus, qui haec custodit et seruat, primum quia tacet et non respondet inimicis, deinde quia orat, hoc est non est otiosus affectu. et qui orat bona orat, non ea quaecumque possint suo inimico nocere. plus est ergo orare quam tacere. iustus maledicentibus sibi benedicit.
The just man prays for those who slander him, because the Lord commanded this too, adding: "Do good to those who hate you, pray for those who slander and persecute you." He is just in all things who guards and keeps these: first because he is silent and does not answer his enemies, then because he prays, that is, is not idle in feeling. And he who prays prays for good things, not whatever could harm his enemy. It is more, then, to pray than to be silent. The just man blesses those who curse him.
Matt 5:44 (quotation, high confidence) · Luke 6:27 (quotation, high confidence) · Luke 6:28 (allusion, high confidence)
Notes and citation
Summary: Praying for enemies is more than silence.
- Matt 5:44; Luke 6:27–28.
Topics: Ethics, Prayer, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.10.2 (CSEL 64:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.10.3CSEL 64:191
plus est hoc quam orare pro se; securus enim sui benedicit ei quem non timet aut etiam ei quem ante metuebat. iustus diligit inimicum. plus est diligere quam benedicere, quia maior est mentis dilectio quam sermonis gratia. iustus benefacit ei cuius odiis appetitus est, iustus orat pro calumniantibus. bona caritas et pietas bona; utrumque dei et utrumque est deus, quia caritas est deus, ut dixit Iohannes in epistula.
This is more than praying for oneself; for, secure about himself, he blesses one he does not fear, or even one he feared before. The just man loves his enemy. It is more to love than to bless, because love of the mind is greater than the grace of speech. The just man does good to him by whose hatred he has been attacked; the just man prays for those who slander him. Good is love and good is piety; both are of God, and both are God, because God is love, as John said in his epistle.
1 John 4:8 (quotation, high confidence)
Notes and citation
Summary: Loving enemies is higher still; God is love.
- 1 John 4:8, 16.
Notes on the original text
- Digital text corrected (digitization: stray point): dilectio. quam sermonis → dilectio quam sermonis.
Topics: Ethics, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.10.3 (CSEL 64:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.10.4CSEL 64:191–192
ideo utrumque coniunctum est: diligite inimicos uestros et orate pro calumniantibus et persequentibus uos. plenitudo legis est caritas, sed etiam haec euangelii plenitudo, pro calumniantibus et persequentibus nos orare, ut peccatis eorum ueniam postulemus, sicut diuino iudicio Iob sanctus electus est, cuius oratio regum illorum calumniantium iusto aboleret offensam.
So both are joined: "Love your enemies and pray for those who slander and persecute you." Love is the fullness of the law, but this too is the fullness of the gospel, to pray for those who slander and persecute us, asking pardon for their sins, as holy Job was chosen by divine judgment, whose prayer would abolish the offense of those kings who slandered the just man.
Matt 5:44 (quotation, high confidence) · Rom 13:10 (quotation, high confidence) · Job 42:8 (allusion, high confidence) · Job 42:10 (allusion, high confidence)
Notes and citation
Summary: Praying for persecutors is the fullness of the gospel, as Job prayed for his friends.
- Matt 5:44; Rom 13:10; Job 42:8–10.
Topics: Ethics, Prayer, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.10.4 (CSEL 64:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-10-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 11
38.11.1CSEL 64:192
Ergo et si infirmus es ora et si fortis es ora; infirmus pro te oras, fortis pro inimico tuo oras. bonum scutum infirmitatis oratio; tu oras et dominus te protegit. bonum scutum etiam triumphantis, ut inimicum tuum, quem possis ferire, defendas, ne ab aliquo trucidetur et, quod est maius, a Christo, qui dixit:
So, whether you are weak, pray, and whether you are strong, pray; weak, you pray for yourself; strong, you pray for your enemy. Prayer is a good shield of weakness: you pray and the Lord protects you. A good shield also of one triumphant, so that you defend your enemy, whom you could strike, lest he be slain by someone, and, what is more, by Christ, who said:
Notes and citation
Summary: Pray when weak for yourself, when strong for your enemy.
Topics: Prayer, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.11.1 (CSEL 64:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-11-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.11.2CSEL 64:192
mihi uindictam, ego retribuam. haec est oratio quae in sinum conuertitur deprecantis, fructum referens eorum quae uoluit impetrare, ut dona in eius animam ac mentem recurrant quae poposcit a domino, sicut in posterioribus hic idem propheta te docuit dicens: sic benedicam te in uita mea et in nomine tuo leuabo manus meas. tam-
"Vengeance is mine, I will repay." This is the prayer that returns into the bosom of the one praying, bringing back the fruit of what he wished to obtain, so that the gifts he asked of the Lord return into his soul and mind, as this same prophet taught you in later psalms, saying: "So I will bless you in my life, and in your name I will lift up my hands. As
Rom 12:19 (quotation, high confidence) · Ps 35:13 (34:13 LXX) (allusion, high confidence) · Ps 63:4 (62:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Prayer for enemies returns as blessing into one's own bosom.
- Rom 12:19; Ps 35:13 [LXX 34:13]; Ps 63:4–5 [LXX 62:5–6].
Topics: Prayer, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Expl. Ps. 38.11.2 (CSEL 64:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-11-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.11.3CSEL 64:192
quam adipe et pinguedine repleatur anima mea. ipse est sinus animae secretum orationis eius, penetralia uoluntatis et quaedam recurrentium uotorum intima receptacula. unde et iusti in Abrahae sinu requiescere leguntur, quod in eius gratia, in eius requie, in eius placiditate requiescant, qui conformem ei induerint fidem et eandem in bonis operibus fecerint uoluntatem.
with fat and fatness let my soul be filled." This is the bosom of the soul: the secret of its prayer, the inner rooms of its will and certain inmost receptacles of returning prayers. Hence too the just are read to rest in Abraham's bosom, because they rest in his grace, in his rest, in his calm, who have put on a faith like his and done the same will in good works.
Ps 63:5 (62:6 LXX) (quotation, high confidence) · Luke 16:22 (allusion, high confidence)
Notes and citation
Summary: The bosom is the soul's secret place, as the just rest in Abraham's bosom.
- Ps 63:5 [LXX 62:6]; Luke 16:22.
Notes on the original text
- Digital text corrected (digitization: spaced letters): anima m e a → anima mea.
Cite (SBL): Ambrose, Expl. Ps. 38.11.3 (CSEL 64:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-11-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 12
38.12.1CSEL 64:192
Sed forte miretur aliquis, cum dominus dixerit per os Dauid, quod humiliabat in ieiunio animam suam, quomodo ipse Dauid ait in posterioribus: si non humiliter sentiebam, sed exaltaui animam meam. uerum is consideret aliud esse quod ad sapientiam mentis refertur, aliud quod ad humilitatem cordis.
But perhaps someone may wonder, since the Lord said through David's mouth that he humbled his soul with fasting, how David himself says in later psalms: "If I was not humbly minded, but exalted my soul." But let him consider that it is one thing that refers to the wisdom of the mind, another to the humility of the heart.
Ps 35:13 (34:13 LXX) (allusion, high confidence) · Ps 131:2 (130:2 LXX) (quotation, high confidence)
Notes and citation
Summary: How can David both humble and exalt his soul?
- Ps 35:13 [LXX 34:13]; Ps 131:2 [LXX 130:2] (Greek form).
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 38.12.1 (CSEL 64:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-12-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.12.2CSEL 64:192–193
sapientia mentis sublimis est, sapientia autem carnis non debet inflari. humiliabat ergo in ieiunio animam suam, ut castigandum nostrae carnis tumorem doceret, exaltabat animam propheta per sublimem dei gratiam, quoniam et qui se exaltat humiliabitur et qui se humiliat exaltabitur. nec solum superbus retunditur et humilis attollitur digna remuneratione meritorum, sicut primum est intellegendum; sed quia uerbum dei ex omni parte acutum est uelut gladius, qui ex tribus acutus est partibus, ego arbitror posse intellegi, quia et qui se exaltat nouit se humiliare et qui se humiliare nouit etiam exaltare se nouit. denique Paulus ostendit dicens:
The wisdom of the mind is sublime, but the wisdom of the flesh ought not to be puffed up. So he humbled his soul with fasting, to teach that the swelling of our flesh must be chastised; the prophet exalted his soul through the sublime grace of God, since "he who exalts himself will be humbled and he who humbles himself will be exalted." And not only is the proud beaten back and the humble raised by a worthy reward of merits, as must first be understood; but because the word of God is sharp on every side like a sword, which is sharp on three sides, I think it can be understood that he who exalts himself knows how to humble himself, and he who knows how to humble himself also knows how to exalt himself. Indeed Paul shows it, saying:
Luke 14:11 (quotation, high confidence) · Heb 4:12 (allusion, high confidence)
Notes and citation
Summary: Fasting humbles the flesh; grace exalts the soul; one who knows how to be humble knows how to be lifted up.
- Luke 14:11; Heb 4:12. "Sharp on three sides" may echo the Greek of Heb 4:12 or of Prov 5:4; uncertain.
Notes on the original text
- Digital text corrected (digitization: stray number; digitization: words joined): quia 30 uerbum → quia uerbum; partibusego → partibus, ego.
Topics: Fasting
Cite (SBL): Ambrose, Expl. Ps. 38.12.2 (CSEL 64:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-12-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.12.3CSEL 64:193
ego autem didici in quibus sum sufficiens esse. scio et humiliari, scio et abundare. ergo et Dauid non humiliter sentiendo de Christo exaltabat animam suam, quam humiliant et deiciunt Arriani, et exaltando animam suam sensus uigore fideique gratia uirtutem humilitatis pio repraesentabat affectu.
"But I have learned to be content in whatever state I am. I know how to be humbled and I know how to abound." So David too, by not thinking humbly of Christ, exalted his soul, which the Arians humble and cast down; and by exalting his soul with vigor of sense and grace of faith he displayed the virtue of humility with pious affection.
Phil 4:11 (quotation, high confidence) · Phil 4:12 (quotation, high confidence)
Notes and citation
Summary: David exalted his soul by thinking highly of Christ, unlike the Arians.
- Phil 4:11–12. Anti-Arian remark.
Notes on the original text
- Digital text corrected (digitization: words joined): egoautem didici in quibussumsufficiensesse → ego autem didici in quibus sum sufficiens esse.
Topics: Christology, Heresy, Arianism
Cite (SBL): Ambrose, Expl. Ps. 38.12.3 (CSEL 64:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-12-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 13
38.13.1CSEL 64:193
Ideo ergo dicebat: ommutui et humiliatus sum et silui a bonis, quia nouerat, quando se humiliare deberet, et nouerat, quando silere deberet. ommutuit, ne ipse litigiosa cum obiurgantibus contentione perstreperet, humiliatus est, ut tumorem deiceret superborum uel ut ipsos, quomodo humiliare se deberent, suo doceret exemplo. siluit a bonis, quia bona conscientia non eget defensione uerborum, quae suo nixa est testimonio, ipsa sui iudex. ideoque iustus dicit: quis contradicat aut quis resistat mihi? et Paulus dicit: mihi enim pro minimo est ut a uobis diiudicer aut ab humano die.
So he said: "I was dumb and was humbled and kept silent from good things," because he knew when he ought to humble himself and knew when he ought to be silent. He was dumb, lest he make a din with quarrelsome contention with those who rebuked him; he was humbled, to cast down the swelling of the proud or to teach them by his example how they ought to humble themselves. He kept silent from good things, because a good conscience needs no defense of words, resting on its own testimony, itself its own judge. And so the just man says: "Who will contradict or who will resist me?" and Paul says: "For to me it is a very small thing to be judged by you or by a human day."
Ps 39:2 (38:3 LXX) (quotation, high confidence) · Isa 50:8 (quotation, medium confidence) · 1 Cor 4:3 (quotation, high confidence)
Notes and citation
Summary: David kept silent, for a good conscience needs no defense in words.
- Ps 39:2 [LXX 38:3]; Isa 50:8; 1 Cor 4:3.
Notes on the original text
- Digital text corrected (digitization: semicolon for s): a boni;, → a bonis,.
Topics: Conscience
Cite (SBL): Ambrose, Expl. Ps. 38.13.1 (CSEL 64:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-13-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.13.2CSEL 64:193–194
aduersum calumniantes et peccatores iustus suo iudicio contentus est, meritorum autem suorum iudicium Christo reseruat. ideoque addidit: qui diiudicat me dominus est. pulcherrime eum iudicem elegit qui nulla fraude fallatur, ut eum nec occulta praetereant nec infirmae condicionis lapsus offendat, qui fragilitati norit ignoscere. ad omnia igitur utile silentium. si peccatum agnoscis, tace, ne negando exaggeres; si non agnoscis, tace securus de innocentia. non possunt aliena uerba crimen affigere quod propria non recipit conscientia.
Against slanderers and sinners the just man is content with his own judgment, but reserves the judgment of his merits to Christ. And so he added: "He who judges me is the Lord." Most finely he chose as judge one who is deceived by no fraud, whom neither hidden things escape nor the slip of a weak condition offends, who knows how to forgive frailty. Silence, then, is useful for everything. If you acknowledge sin, be silent, lest by denying you magnify it; if you do not acknowledge it, be silent, secure in your innocence. Others' words cannot fix on you a crime which your own conscience does not admit.
1 Cor 4:4 (quotation, high confidence)
Notes and citation
Summary: The just man leaves judgment to Christ; silence is always useful.
- 1 Cor 4:4.
Notes on the original text
- Digital text corrected (digitization: stray point): m.e dominus → me dominus.
Cite (SBL): Ambrose, Expl. Ps. 38.13.2 (CSEL 64:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-13-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 14
38.14.1CSEL 64:194
Sequitur: et dolor meus renouatus est. adhuc in inferiore uirtutis gradu positus haec uerba depromit, quod dolor sibi peccatorum ueterum obiectione renouatus sit, quae deleta iam obduxisse uidebatur obliuio uel bonorum operum texerat compensatio. denique in posterioribus quasi fortior dicit: uiderunt me et mouerunt capita sua, eo quod minarentur et nocere non possent, et addidit:
There follows: "And my grief was renewed." Still placed on a lower step of virtue, he utters these words, that his grief was renewed by the reproach of old sins, which forgetfulness, now that they were blotted out, seemed to have covered, or the compensation of good works had hidden. Indeed in later psalms, as one stronger, he says: "They saw me and shook their heads," because they threatened and could not harm, and he added:
Ps 39:2 (38:3 LXX) (quotation, high confidence) · Ps 109:25 (108:25 LXX) (quotation, high confidence)
Notes and citation
Summary: His grief was renewed when old sins were thrown at him, a sign he was not yet perfect.
- Ps 39:2 [LXX 38:3]; Ps 109:25 [LXX 108:25].
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: spaced letters, c for e): r enouatus → renouatus; u iderunt mc → uiderunt me.
Cite (SBL): Ambrose, Expl. Ps. 38.14.1 (CSEL 64:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.14.2CSEL 64:194
maledicent illi et tu benedices. et hoc quasi ualidior loquitur neglegens iniuriae uel pudoris, cui benedictio domini pro omnibus abundaret. ergo in isto psalmo tricesimo octauo quasi in quadam meditatione, nondum tamen in omni locatus perfectione uirtutis dicit sibi dolorem esse renouatum.
"They will curse and you will bless." And this he says as one stronger, heedless of injury or shame, for whom the Lord's blessing abounded for all. So in this thirty-eighth psalm, as in a kind of meditation, not yet set in all perfection of virtue, he says his grief was renewed.
Ps 109:28 (108:28 LXX) (quotation, high confidence)
Notes and citation
Summary: In this psalm David is not yet perfect; elsewhere he speaks as stronger.
- Ps 109:28 [LXX 108:28].
Cite (SBL): Ambrose, Expl. Ps. 38.14.2 (CSEL 64:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.14.3CSEL 64:194
ualidissimus enim cicatricis offensionem sentire non nouit nec plagam potest timere qui fortior est. in ipso pugilum certamine solet plerumque qui fortior est expectare, ut inferioris ictu aliquo lacessatur, quo acrior offensus insurgat; ita exercitatione nimia atque patientia roboratur, ut tamquam insensibilis ad dolorem plagam sentire non possit, percussus ridet, lacessitus minatur. at uero inferior si forte ictum ferientis supra obductam cicatricem ueteris uulneris exceperit, renouatum sentit dolorem. sic est cui obiciuntur peccata superiora quae competenter
For the strongest man does not know how to feel the hurt of a scar, nor can he fear a blow who is stronger. In the very contest of boxers the stronger often waits to be provoked by some blow of the weaker, so as to rise up more fiercely when struck; so he is strengthened by much exercise and patience, that, as if insensible to pain, he cannot feel a blow: struck, he laughs; provoked, he threatens. But the weaker, if he happens to receive the striker's blow on the scar of an old wound, feels the pain renewed. So it is with one to whom former sins are thrown up, which he fittingly
Notes and citation
Summary: Like a weaker boxer struck on an old scar, the imperfect feel old sins renewed.
Notes on the original text
- Digital text corrected (digitization: stray point): inferioris. ictu → inferioris ictu.
Cite (SBL): Ambrose, Expl. Ps. 38.14.3 (CSEL 64:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.14.4CSEL 64:194–195
doluit atque defleuit, ut satisfactione congrua uulneri peccatorum suorum obduceret cicatricem. si perfectus est, tacet conuiciantibus nullo sibi dolore renouato, quia, etsi peccauit, securus est, quia sine paenitentia sunt dei dona et ideo quae semel donauit resoluere ac renouare non soleat, cum ipse dixerit: ego sum ego sum, qui deleo iniquitates et memor non ero. si autem inperfectus et inmemor caelestium praeceptorum, dolor ei tamquam recisa cicatrice reparatur.
grieved over and wept, so as to cover the wound of his sins with a scar by fitting satisfaction. If he is perfect, he is silent to revilers, with no grief renewed in him, because, even if he sinned, he is secure, because the gifts of God are without repentance, and so he is not wont to undo and renew what he has once forgiven, since he himself said: "I am, I am he who blots out iniquities and will not remember." But if he is imperfect and unmindful of the heavenly precepts, his grief is restored as if the scar were cut open.
Rom 11:29 (quotation, high confidence) · Isa 43:25 (quotation, high confidence)
Notes and citation
Summary: The perfect are secure in God's forgiveness; the imperfect feel the old wound reopened.
- Rom 11:29; Isa 43:25.
Notes on the original text
- Digital text corrected (digitization: spaced letters): non e r o → non ero.
Topics: Forgiveness of sins
Cite (SBL): Ambrose, Expl. Ps. 38.14.4 (CSEL 64:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-14-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 15
38.15.1CSEL 64:195
Concaluit cor meum intra me et in meditatione mea exardescet ignis. grauiora uulnera, sicut nouimus, caustico medicamento uel admoto igne curantur. ergo uir sapiens ipse medicus est sibi; tamen, etsi medicus est, uulnus suum urit ideoque, si non plene consummatus est ad inoffensae habitudinem sanitatis, uaporatur eius cor, habet febrem, ignescit ad obiecta conuicia et, si tacet, uel intra se teritur.
"My heart grew hot within me, and in my meditation a fire will blaze." Graver wounds, as we know, are cured with a caustic medicine or with fire applied. So the wise man is himself his own physician; yet, though he is a physician, he burns his wound; and so, if he is not fully perfected to the condition of unharmed health, his heart steams, has a fever, takes fire at insults thrown at him, and, if he is silent, is ground within himself.
Ps 39:3 (38:4 LXX) (quotation, high confidence)
Notes and citation
Summary: The wise man burns his own wound, and his heart grows hot under insult.
- Ps 39:3 [LXX 38:4].
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: spaced letters, stray letter): C oncaluit → Concaluit; in medir tatione mea e xar des cet → in meditatione mea exardescet.
Cite (SBL): Ambrose, Expl. Ps. 38.15.1 (CSEL 64:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-15-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.15.2CSEL 64:195
lapis si ad lapidem teratur, ignem excutit. ita ergo etiam bona conscientia pudore succenditur, si renouetur ei suorum recordatio delictorum, et in ipsa meditatione ignis exardescit. non malus ignis qui adurat, sed non exurat; talis ignis quem Moyses in rubo uidit, quando rubus urebatur, sed non exurebatur.
If stone is struck against stone, it strikes out fire. So, then, even a good conscience is kindled by shame if the memory of its offenses is renewed, and in its very meditation a fire blazes. Not an evil fire, which scorches but does not burn up; such was the fire Moses saw in the bush, when the bush was burning but was not consumed.
Exod 3:2 (allusion, high confidence)
Notes and citation
Summary: The fire of conscience scorches but does not consume, like the burning bush.
- Exod 3:2.
Cite (SBL): Ambrose, Expl. Ps. 38.15.2 (CSEL 64:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-15-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.15.3CSEL 64:195
est ergo ignis, qui peccatum minuit et suo culpam ardore depascit. est et ignis, qui caelestium scripturarum meditationibus excitatur, uelut ille de quo dicit Hieremias: et erat ignis flammigerans in ossibus meis, aut ille de quo Cleophas et qui simul iter agebat, quando post resurrectionem eis se Christus adiunxit, sermone mutuo conferebant dicentes: nonne cor nostrum ardens erat in nobis, cum aperiret nobis scripturas? ideo et dominus uenit, ut ignem hunc in terram mitteret, quo inluminaret animas uniuersorum, studium accenderet, crimen exureret.
There is, then, a fire which lessens sin and feeds on guilt with its heat. There is also a fire which is kindled by meditations on the heavenly Scriptures, like that of which Jeremiah says: "And there was a flaming fire in my bones," or that of which Cleopas and he who walked with him, when Christ joined them after the resurrection, spoke together, saying: "Was not our heart burning within us, when he opened the Scriptures to us?" And so the Lord came to send this fire on the earth, by which to enlighten the souls of all, kindle zeal, burn up crime.
Jer 20:9 (quotation, high confidence) · Luke 24:18 (allusion, high confidence) · Luke 24:32 (quotation, high confidence) · Luke 12:49 (allusion, high confidence)
Notes and citation
Summary: There is a fire kindled by Scripture, the fire Christ came to cast on earth.
- Jer 20:9; Luke 24:18, 32; Luke 12:49.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 38.15.3 (CSEL 64:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-15-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 16
38.16.1CSEL 64:195–196
Locutus sum in lingua mea: notum fac mihi, domine, finem meum et numerum dierum meorum qui est, ut sciam quid desit mihi. bonus ignis, qui fecit ut propheta loqueretur. et uide ne ipse sit ignis, qui uisus est quando in die pentecostes in unum locum discipulis congregatis decidit cum ui magna super eos spiritus sanctus et linguis uariis loquebantur. sic enim scriptum est, quia uisae sunt linguae eorum dispersae tamquam ignis.
"I spoke with my tongue: make known to me, Lord, my end and the number of my days, what it is, that I may know what is lacking to me." Good is the fire which made the prophet speak. And see whether it is not that fire which was seen when, on the day of Pentecost, with the disciples gathered in one place, the Holy Spirit fell upon them with great force and they spoke in various tongues. For so it is written, that their tongues were seen divided like fire.
Ps 39:3 (38:4 LXX) (quotation, high confidence) · Ps 39:4 (38:5 LXX) (quotation, high confidence) · Acts 2:1 (allusion, high confidence) · Acts 2:3 (quotation, high confidence) · Acts 2:4 (allusion, high confidence)
Notes and citation
Summary: The fire that made David speak is the Spirit's fire of Pentecost.
- Ps 39:3–4 [LXX 38:4–5]; Acts 2:1–4.
Notes on the original text
- Digital text corrected (digitization: c for e; digitization: spaced letters): f ac mihi → fac mihi; uisac → uisae.
Topics: The Holy Spirit
Cite (SBL): Ambrose, Expl. Ps. 38.16.1 (CSEL 64:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.16.2CSEL 64:196
hic est ergo qui dixit ad Hieremiam: ecce do tibi in os uerba mea ignem. hanc ergo et Dauid linguam ignis accepit, ut diuinae cognitionis succensus ardore loqueretur: notum fac mihi, domine, finem meum. non de morte sua quaerit — neque enim hic finis resurrecturo —, sed de eo fine quaerit de quo apostolus dixit: quia ille finis, quando dominus Iesus tradet regnum deo et patri et euacuabit omnes principatus et potestates
This, then, is he who said to Jeremiah: "Behold, I give my words into your mouth as fire." This tongue of fire David too received, so as to speak kindled by the ardor of divine knowledge: "Make known to me, Lord, my end." He does not ask about his death (for this is no end for one who will rise again), but about that end of which the apostle said: "For that is the end, when the Lord Jesus hands over the kingdom to God the Father and abolishes all principalities and powers
Jer 5:14 (quotation, high confidence) · Jer 1:9 (allusion, medium confidence) · Ps 39:4 (38:5 LXX) (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: The "end" David asks about is the end of 1 Cor 15, not his death.
- Jer 5:14 (1:9); Ps 39:4 [LXX 38:5]; 1 Cor 15:24.
Notes on the original text
- Digital text corrected (digitization: g for e): ngque → neque.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 38.16.2 (CSEL 64:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.16.3CSEL 64:196
et quando mors nouissima omnium destruetur, ut mala deficiant et bona aeterna succedant. et ideo dictum est: fugit dolor, tristitia et gemitus. hunc finem in hominibus operabatur et Paulus dicens: aut quis est qui laetificat me nisi qui contristatur ex me? obiurgando enim dolorem, tristitiam, gemitus excitabat,
and when death, the last of all, is destroyed," so that evils may cease and eternal goods follow. And so it is said: "Pain, sadness and groaning have fled." This end Paul too was working in men, saying: "Or who is it that gladdens me but he who is saddened by me?" For by rebuking he roused pain, sadness, groaning,
1 Cor 15:26 (quotation, high confidence) · Isa 35:10 (quotation, high confidence) · 2 Cor 2:2 (quotation, high confidence)
Notes and citation
Summary: The end is the abolition of death and sorrow, which Paul worked toward by rebuke.
- 1 Cor 15:26; Isa 35:10; 2 Cor 2:2.
Notes on the original text
- Digital text corrected (digitization: garbled ending; digitization: spaced letters): des t r uetur → destruetur; gemitut- → gemitus.
Topics: Eschatology, Death and burial
Cite (SBL): Ambrose, Expl. Ps. 38.16.3 (CSEL 64:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.16.4CSEL 64:196
ut agerent paenitentiam, quo inreuocabilem ueniam et salutem, cuius non paeniteret deum, mererentur. ille igitur uerus est finis qui non unius erit finis, sed omnium. quomodo ergo finem meum dixit? sed considera quis loquatur. utique homo uel unus ex hominibus usus communitate substantiae uel qui ad formam uniuersorum describitur et ad perfectionem consummati hominis eruditur.
so that they might do penance, by which they might deserve irrevocable pardon and salvation, of which God would not repent. That, then, is the true end, which will be the end not of one but of all. How, then, did he say "my end"? But consider who is speaking. Surely a man, either one among men sharing the common substance, or one who is portrayed in the form of all and instructed toward the perfection of the complete man.
2 Cor 7:10 (allusion, high confidence) · Eph 4:13 (allusion, medium confidence)
Notes and citation
Summary: The end is the end of all; David speaks as representative man.
- 2 Cor 7:10; Eph 4:13.
Notes on the original text
- Digital text corrected (digitization: words joined): homouel → homo uel.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 38.16.4 (CSEL 64:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-16-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 17
38.17.1CSEL 64:196–197
Unde et addidit notum sibi fieri numerum dierum qui est, ut sciat quid desit sibi, ad perfectionem utique quid desit, non ad istius corporis uitam, de quo propheta Dauid cupiebat absolui dicens: heu me quod incolatus meus prolongatus est! habitaui cum habitantibus Cedar. denique dierum numerum cognoscere uolebat, non etiam noctium. hic.
Hence he also added that the number of his days, what it is, be made known to him, so that he may know what is lacking to him, lacking for perfection, surely, not for the life of this body, from which the prophet David desired to be released, saying: "Woe is me, that my sojourning is prolonged! I have dwelt with the dwellers of Kedar." Indeed he wanted to know the number of days, not also of nights. Here
Ps 39:4 (38:5 LXX) (quotation, high confidence) · Ps 120:5 (119:5 LXX) (quotation, high confidence)
Notes and citation
Summary: He asks what is lacking for perfection, not for bodily life.
- Ps 39:4 [LXX 38:5]; Ps 120:5 [LXX 119:5] (Greek form).
Cite (SBL): Ambrose, Expl. Ps. 38.17.1 (CSEL 64:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.17.2CSEL 64:197
enim dies et noctes sunt, ibi uero dies soli, ibi lumen perpetuum atque diuturnum. et ideo addidit: qui est. qui est, inquit, non qui transeat; caelum enim et terra praeteribunt, fides autem permanet et dies Christi, quia heri et hodie ipse est et in saecula. quem autem numerum quaerat, accipe: in domo, inquit, patris mei mansiones multae sunt.
there are days and nights, but there days alone; there light is perpetual and lasting. And so he added: "what it is." "What is," he says, not what passes; for heaven and earth will pass away, but faith remains and the day of Christ, because he is the same yesterday and today and for ever. And what number he seeks, hear: "In my Father's house," he says, "are many mansions."
Ps 39:4 (38:5 LXX) (quotation, high confidence) · Matt 24:35 (allusion, high confidence) · Heb 13:8 (quotation, high confidence) · John 14:2 (quotation, high confidence)
Notes and citation
Summary: The number of days is that of the many mansions in the Father's house.
- Matt 24:35; Heb 13:8; John 14:2.
Notes on the original text
- Digital text corrected (digitization: spaced letters; digitization: stray number): qui est1, inquit → qui est, inquit; i n domo → in domo.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Ambrose, Expl. Ps. 38.17.2 (CSEL 64:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.17.3CSEL 64:197
dat ergo unicuique locum dominus Iesus, hoc est aptam pro uniuscuiusque meritis mansionem; unusquisque enim in suo ordine. praecessit ergo, ut pararet in se credentibus locum; unde etiam ait: si abiero et praeparauero uobis locum, iterum uenio ad uos et accersiam uos ad me ipsum, ut ubi ego sum uos sitis. et quo uado uos scitis et uiam scitis. est ergo uia per quam resurgens Christus ascendit.
The Lord Jesus, then, gives each a place, that is, a mansion fitting the merits of each; for "each in his own order." He went ahead, then, to prepare a place for those who believe in him; hence he also says: "If I go away and prepare a place for you, I come again to you and will take you to myself, so that where I am you may be. And where I am going you know, and you know the way." There is, then, a way by which Christ, rising, ascended.
1 Cor 15:23 (quotation, high confidence) · John 14:2 (allusion, high confidence) · John 14:3 (quotation, high confidence) · John 14:4 (quotation, high confidence)
Notes and citation
Summary: Christ prepares a fitting mansion for each and is the way to it.
- 1 Cor 15:23; John 14:2–4.
Notes on the original text
- Digital text corrected (digitization: b for s): dominub → dominus.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 38.17.3 (CSEL 64:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.17.4CSEL 64:197–198
et ille quidem ascendit super omnes caelos ad dei sedem, homines autem a primo caelo ad secundum et deinceps a secundo ad tertium et ab illo per distinctiones fere ad septimum caelum atque in ipsam apsidem et summitatem caeli qui merentur ascendunt. si ergo numerus uiarum est et numerus mansionum, utique numerus dierum est per quos ad caeli altitudinem peruenitur.
And he indeed ascended above all the heavens to God's seat; but men ascend, those who deserve it, from the first heaven to the second and then from the second to the third, and from that by stages almost to the seventh heaven and into the very vault and summit of heaven. If, then, there is a number of ways and a number of mansions, surely there is a number of days by which one reaches the height of heaven.
Eph 4:10 (allusion, high confidence) · 2 Cor 12:2 (allusion, high confidence)
Notes and citation
Summary: The saints ascend by stages through the heavens.
- Eph 4:10; 2 Cor 12:2. The seven heavens are a common late-ancient notion.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Ambrose, Expl. Ps. 38.17.4 (CSEL 64:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-17-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 18
38.18.1CSEL 64:198
Ecce, inquit, ueteres posuisti dies meos. alius habet: palaestas posuisti dies meos. si secundum Septuaginta uiros ueteres accipimus dies, hoc est: secundum ueterem hominem intellegimus exactos. sed uetus homo noster affixus est cruci; ergo et uetus dies praeteriit, nouus uenit. alius enim dies hominis, alius dies Christi quem Abraham uidit et gauisus est, de quo et Dauid ait:
"Behold," he says, "you have made my days old." Another has: "You have made my days handbreadths." If, according to the Seventy, we take "old days," that is, we understand them as spent according to the old man. But our old man has been fixed to the cross; so the old day too has passed, the new has come. For one is the day of man, another the day of Christ which Abraham saw and rejoiced, of which David too says:
Ps 39:5 (38:6 LXX) (quotation, high confidence) · Rom 6:6 (allusion, high confidence) · John 8:56 (allusion, high confidence)
Notes and citation
Summary: The "old days" are those of the old man, crucified with Christ; the new day is Christ's.
- Ps 39:5 [LXX 38:6] (Greek παλαιστάς, "handbreadths", read by some Latin copies as παλαιάς, "old"); Rom 6:6; John 8:56.
Notes on the original text
- Digital text corrected (digitization: words joined): sisecundum → si secundum; estcruci → est cruci.
Cite (SBL): Ambrose, Expl. Ps. 38.18.1 (CSEL 64:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-18-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.18.2CSEL 64:198
hic est dies quem fecit dominus; exultemus et laetemur in eo. sanctus ergo in die domini exultat, in die nouo in quo deus dominus inluxit nobis et dedit nouam lucem innoxiam uitam et integram reformatis. ideo uir iustus securus nouae lucis et gratiae dei dicit: erit mihi caelum nouum et terra noua et nouum lumen. non enim lucerna et lumen solis illic lucebit aut lunae, sed dominus inluminabit super populum suum. illa ergo desideraui, illa exoptaui et ideo diem hominis non requisiui.
"This is the day which the Lord has made; let us exult and rejoice in it." The saint, then, exults in the day of the Lord, in the new day in which God the Lord has shone on us and given a new light, an innocent and whole life to those re-formed. So the just man, secure of the new light and grace of God, says: there will be for me a new heaven and a new earth and a new light. For no lamp nor light of the sun or moon will shine there, but the Lord will give light upon his people. Those things, then, I have desired, those I have longed for, and so I have not sought the day of man.
Ps 118:24 (117:24 LXX) (quotation, high confidence) · Ps 118:27 (117:27 LXX) (allusion, high confidence) · Isa 65:17 (allusion, high confidence) · Rev 21:1 (allusion, high confidence) · Rev 22:5 (allusion, high confidence) · Isa 60:19 (allusion, medium confidence) · Jer 17:16 (allusion, low confidence)
Notes and citation
Summary: The saint rejoices in the Lord's new day and its light.
- Ps 118:24, 27 [LXX 117:24, 27]; Isa 65:17; Rev 21:1; Isa 60:19–20; Rev 22:5; Jer 17:16.
Notes on the original text
- Digital text corrected (digitization: m for in): m eo. → in eo..
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 38.18.2 (CSEL 64:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-18-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
Explanation 38, chapter 19
38.19.1CSEL 64:198
Quodsi palaestas accipimus dies, ex nomine intellegimus plenos certaminis et laboris, quoniam palaestae luctatores in agone dicuntur qui luctantur ad coronam. ergo quia et nobis lucta non solum aduersus carnem et sanguinem est, sed et aduersus spiritalia nequitiae in caelestibus, dies nostri;
But if we take the days as "handbreadths" (palaestae), we understand from the name days full of contest and labor, since palaestae are the name for wrestlers in the contest who wrestle for the crown. So, because we too have a wrestling not only against flesh and blood but also against spiritual forces of wickedness in the heavenly places, our days,
Eph 6:12 (quotation, high confidence)
Notes and citation
Summary: "Palaestae" also suggests wrestling: our days are full of struggle.
- Ambrose plays on Latin palaestae (from the Greek παλαιστάς, "handbreadths") and palaestra (wrestling); Eph 6:12.
Notes on the original text
- Digital text corrected (digitization: i for r): luctatoies → luctatores.
Cite (SBL): Ambrose, Expl. Ps. 38.19.1 (CSEL 64:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.
38.19.2CSEL 64:198–199
hoc est uitae istius, in labore sunt et dolore. unde et in posterioribus ait: anni nostri sicut aranea meditabantur. dies annorum nostrorum in ipsis septuaginta anni, si autem in potentatibus, octoginta anni, et plurimum eorum labor et dolor. unde et apostolus Paulus abundantius ceteris apostolis laborauit, ut legitime certando ad coronam quam cuperet perueniret.
that is, of this life, are in labor and grief. Hence too in later psalms he says: "Our years were meditated like a spider. The days of our years in them are seventy years, but if in strength, eighty years, and most of them labor and grief." Hence the apostle Paul too labored more abundantly than the other apostles, so as by striving lawfully to reach the crown he desired.
Ps 90:9 (89:9 LXX) (quotation, high confidence) · Ps 90:10 (89:10 LXX) (quotation, high confidence) · 1 Cor 15:10 (allusion, high confidence) · 2 Tim 2:5 (allusion, high confidence)
Notes and citation
Summary: Our days are labor and grief; Paul labored most for the crown.
- Ps 90:9–10 [LXX 89:9–10] (Greek form); 1 Cor 15:10; 2 Tim 2:5.
Notes on the original text
- Digital text corrected (digitization: m for in): m posterioribus → in posterioribus.
Cite (SBL): Ambrose, Expl. Ps. 38.19.2 (CSEL 64:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/38-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/38-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 64, 1919); no public-domain English translation exists, so the translation was re-read against the Latin.