Explanation of Twelve Psalms 61.27.1–61.35.1
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 61, chapter 27
61.27.1CSEL 64:394
Ideoque ait: uerumtamen deo subiecta est anima mea, quoniam ab ipso est patientia mea. quia ipse est deus meus et salutaris meus, susceptor meus; non emigrabo. hoc est: numquid sepultura negata corporis perpetuae quietis mansionem mihi abstulit? habeo habitaculum
And therefore he says: “Yet my soul is subject to God, since from him is my patience. For he is my God and my salvation, my protector; I shall not move away.” That is: Has the denial of burial for my body taken from me the dwelling of everlasting rest? I have my dwelling
Ps 62:5 (61:6 LXX) (quotation, high confidence) · Ps 62:6 (61:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Denied burial, the emperor yet has his everlasting rest with God.
- Ps 62:5–6 (LXX 61:6–7) in the Old Latin form. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (OCR slip): perpetnae → perpetuae.
Topics: Eschatology
Cite (SBL): Ambrose, Expl. Ps. 61.27.1 (CSEL 64:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-27-1
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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.
61.27.2CSEL 64:394
meum in domini tabernaculo et in sancto eius monte requiescam. non emigrabo humano scelere, quia domini fauore susceptus sum, quia neque mors neque gladius neque tribulatio a caritate Christi me separare poterunt. non enim innocens de tabernaculis iustorum, sed peccator emigrat. migrant Iudae proditoris heredes, de quibus et similibus eorum merito dicitur: commoti amoueantur filii eius et mendicent, eiciantur de habitaculis suis.
in the Lord’s tabernacle, and on his holy mountain I shall rest. I shall not move away through human crime, because I have been received by the Lord’s favour, because neither death nor sword nor tribulation will be able to separate me from the love of Christ. For it is not the innocent but the sinner who moves away from the tabernacles of the righteous. The heirs of Judas the traitor move away, of whom and of those like them it is rightly said: “Let his sons be moved away and beg; let them be cast out of their dwellings.”
Ps 15:1 (14:1 LXX) (allusion, high confidence) · Rom 8:35 (allusion, high confidence) · Rom 8:39 (allusion, high confidence) · Ps 109:10 (108:10 LXX) (quotation, high confidence)
Notes and citation
Summary: The righteous cannot be moved from God’s tabernacle; it is the heirs of Judas who are cast out.
- Ps 15:1 (LXX 14:1); Rom 8:35–39; Ps 109:10 (LXX 108:10).
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text; stray period in the digital text): domini. fauore → domini fauore; heiedes → heredes; dicitur.: → dicitur:; amoue*antur → amoueantur.
Cite (SBL): Ambrose, Expl. Ps. 61.27.2 (CSEL 64:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-27-2
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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 61, chapter 28
61.28.1CSEL 64:394–395
Quod bene et ad dominum Iesum Christum refertur, qui cum descendisset in terras, crucifigeretur, sepeliretur, non emigrauit a patre, sed in patre mansit: traditus sum et non egrediebar. nec deposuit quod erat, sed reseruauit, nec desiuit esse in forma dei, sed perseuerauit, non inminuta per susceptionem corporis dei gloria, sed manente triumphum adquisiuit, potentiam non amisit. unde ipse ait: a modo uidebitis filium hominis sedentem ad dexteram uirtutis.
This is also well referred to the Lord Jesus Christ, who, when he had come down to earth, was crucified and buried, did not move away from the Father but remained in the Father: “I was delivered up and did not go out.” Nor did he lay aside what he was, but kept it; nor did he cease to be in the form of God, but persevered, the glory of God not lessened by taking on the body, but, remaining, he won a triumph and did not lose his power. Hence he himself says: “From now on you will see the Son of Man seated at the right hand of power.”
Ps 62:6 (61:7 LXX) (allusion, high confidence) · Ps 88:8 (87:9 LXX) (quotation, high confidence) · Phil 2:6 (allusion, high confidence) · Matt 26:64 (quotation, high confidence)
Notes and citation
Summary: Christ, crucified and buried, never left the Father and lost nothing of his divine glory.
- Ps 88:8 (LXX 87:9); Phil 2:6; Matt 26:64.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and word split in the digital text; stray period in the digital text; word space lost in the digital text): terras. crucifigeretur → terras, crucifigeretur; & patre → a patre; etnon → et non; a t: → ait:.
Topics: Christology
Cite (SBL): Ambrose, Expl. Ps. 61.28.1 (CSEL 64:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-28-1
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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.
Explanation 61, chapter 29
61.29.1CSEL 64:395
Unde conuocatos gentium populos et adquisitos patri suo sanguine hortatur ad fidem dicens: sperate in eum, omnis conuentus plebis meae, hoc est non solus Israel, sed omnis, inquit, nec solae reliquiae, sed etiam gentium plenitudo, nec solae gentes, sed Israel; cum enim intrauerit plenitudo gentium, tunc omnis Israel saluus erit. quis potest diuina mysteria comprehendere?
Hence he exhorts to faith the peoples of the nations called together and gained for his Father by his blood, saying: “Hope in him, all the assembly of my people”, that is, not Israel alone, but all, he says; not the remnant alone, but also the fullness of the gentiles; not the gentiles alone, but Israel; for when the fullness of the gentiles has come in, then all Israel will be saved. Who can comprehend the divine mysteries?
Ps 62:8 (61:9 LXX) (quotation, high confidence) · Rom 11:25 (allusion, high confidence) · Rom 11:26 (quotation, high confidence)
Notes and citation
Summary: Christ calls all the people, gentiles and Israel together, to hope in God, for all Israel will be saved.
- Ps 62:8 (LXX 61:9); Rom 11:25–26.
Topics: The church and Israel
Cite (SBL): Ambrose, Expl. Ps. 61.29.1 (CSEL 64:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-29-1
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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.
61.29.2CSEL 64:395
quorum tanta multitudo est, ut iure Paulus miretur meritoque dixerit: o altitudo diuitiarum sapientiae et scientiae dei! repulsae gentes sunt, ut eligeretur Israel; caecatus est postea Israel propter uocationem gentium et caecati Israel reliquiae secundum electionem gratiae saluae factae sunt, postquam intrauit gentium plenitudo. ita culpa Israel profuit gentibus, fides gentium Israeliten populum liberauit.
So great is their multitude that Paul rightly marvels and rightly said: “O the depth of the riches of the wisdom and knowledge of God!” The gentiles were rejected, so that Israel might be chosen; afterwards Israel was blinded because of the calling of the gentiles, and the remnant of blinded Israel was saved according to the election of grace, after the fullness of the gentiles came in. So the fault of Israel profited the gentiles, the faith of the gentiles freed the Israelite people.
Rom 11:33 (quotation, high confidence) · Rom 11:5 (allusion, high confidence) · Rom 11:11 (allusion, high confidence) · Rom 11:25 (allusion, high confidence)
Notes and citation
Summary: In God’s deep wisdom Israel’s fall profited the gentiles, and the gentiles’ faith frees Israel.
- Rom 11:33, 5, 11–12.
Topics: The church and Israel
Cite (SBL): Ambrose, Expl. Ps. 61.29.2 (CSEL 64:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-29-2
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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 61, chapter 30
61.30.1CSEL 64:395
Effundite, inquit, coram illo corda uestra. qui induit fidem, prius perfidiam debet exuere, euacuare cor suum omni labe malitiae, ut capax fiat cor eius gratiae spiritalis. ideoque apostolus ait: renouamini spiritu mentis uestrae; cum enim effunditur uetus malitia, noua sumitur gratia, qua unusquisque renouatur.
“Pour out,” he says, “your hearts before him.” He who puts on faith must first put off faithlessness, empty his heart of every stain of malice, so that his heart may become capable of spiritual grace. And therefore the apostle says: “Be renewed in the spirit of your mind”; for when old malice is poured out, new grace is taken up, by which each one is renewed.
Ps 62:8 (61:9 LXX) (quotation, high confidence) · Eph 4:23 (quotation, high confidence) · Eph 4:22 (allusion, medium confidence)
Notes and citation
Summary: To receive grace we must pour out our hearts, emptying them of malice, and be renewed.
- Ps 62:8 (LXX 61:9); Eph 4:23.
Notes on the original text
- Digital text corrected (word space lost in the digital text): ait:renouamini → ait: renouamini.
Cite (SBL): Ambrose, Expl. Ps. 61.30.1 (CSEL 64:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-30-1
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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.
61.30.2CSEL 64:395–396
dicit ergo filius dei: effundite coram illo corda uestra, quia sciebat patrem esse dicturum: effundam de spiritu meo super omnem carnem. est etiam illa traditio, ut cor nostrum uideamur effundere, quando omnes cogitationes alicui et uoluntates nostri cordis aperimus. ergo iactemus in deum cogitationes nostras nec aliquid eum latere credamus. effundimus cor nostrum coram ipso, cum disceptationes exinanimus humanas
So the Son of God says: “Pour out your hearts before him”, because he knew that the Father would say: “I will pour out of my Spirit upon all flesh.” There is also that usage, that we seem to pour out our heart when we open all our thoughts and the wishes of our heart to someone. So let us cast our thoughts on God and not believe that anything is hidden from him. We pour out our heart before him when we empty out human disputings.
Joel 2:28 (quotation, high confidence) · Acts 2:17 (allusion, medium confidence) · Ps 55:22 (54:23 LXX) (allusion, medium confidence)
Notes and citation
Summary: We pour out our hearts to receive the Spirit poured out, opening all our thoughts to God.
- Joel 2:28; Acts 2:17; Ps 55:22 (LXX 54:23).
Topics: Prayer
Cite (SBL): Ambrose, Expl. Ps. 61.30.2 (CSEL 64:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-30-2
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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 61, chapter 31
61.31.1CSEL 64:396
Uerumtamen uani filii hominum, mendaces filii hominum in stateris ut decipiant. si uani filii hominum et mendaces filii hominum, possunt non uani esse filii dei, qui non ex sanguine neque ex uoluntate carnis neque ex uoluntate uiri, sed ex deo nati sunt. nam filii hominum uidentur sibi ponderare aequitatem et grauitate seuerioris iudicii examinare iustitiam, duri aliis, remissi (sibi), operibus iniqui, sermone censores. unde Salomon ait:
“But vain are the sons of men, the sons of men are liars in the balances, so as to deceive.” If the sons of men are vain and the sons of men liars, the sons of God, who are born not of blood nor of the will of the flesh nor of the will of a man, but of God, can be not vain. For the sons of men seem to themselves to weigh equity and to examine justice with the gravity of stricter judgment: hard on others, lax (on themselves), unjust in works, censors in speech. Hence Solomon says:
Ps 62:9 (61:10 LXX) (quotation, high confidence) · John 1:13 (quotation, high confidence)
Notes and citation
Summary: The sons of men are vain and false in their balances; the sons of God, born of God, are not.
- Ps 62:9 (LXX 61:10); John 1:13. The editor’s addition “(on themselves)” is translated. The quotation follows in the next section.
Notes on the original text
- Digital text corrected (OCR slip): uoni → uani; fiiii → filii.
Cite (SBL): Ambrose, Expl. Ps. 61.31.1 (CSEL 64:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-31-1
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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.
61.31.2CSEL 64:396
execrabile domino duplex pondus et statera fallax non bona. in quo significat eos, qui rapinam inexplebili corde meditantur et sobrietatem fronte praetendunt. tales scribae Iudaeorum sunt, qui onera grauia aliis obseruantiae durioris inponunt non habentes rectum iugum animae suae, sed propensa iniquitate curuati, ipsi autem suorum refugi praeceptorum sunt. inuenitur itaque in auaritia, tamquam in radice uitiorum omnium, quae sit caput iniquitatis et fomes, quam homo renuntians mundo et consepultus Christo per baptismatis sacramentum, qui sit mortuus saeculo, declinare debet atque defugere.
“A double weight is an abomination to the Lord, and a false balance is not good.” By this he signifies those who plan robbery with insatiable heart and put on a show of sobriety on their face. Such are the scribes of the Jews, who lay heavy burdens of harsher observance on others, not having a straight yoke for their own soul, but bent by inclined iniquity, while they themselves flee their own precepts. So avarice is found to be, as it were, the root of all vices, the head and kindling of iniquity, which a man who has renounced the world and been buried with Christ through the sacrament of baptism, who has died to the world, ought to avoid and flee.
Prov 20:23 (quotation, high confidence) · Matt 23:4 (allusion, high confidence) · 1 Tim 6:10 (allusion, high confidence) · Rom 6:4 (allusion, high confidence)
Notes and citation
Summary: The false balance is the hypocrisy of the greedy; avarice, the root of all vices, must be fled by the baptized.
- Prov 20:23; Matt 23:4; 1 Tim 6:10; Rom 6:4.
Cite (SBL): Ambrose, Expl. Ps. 61.31.2 (CSEL 64:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-31-2
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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 61, chapter 32
61.32.1CSEL 64:396
Nolite, inquit, sperare in iniquitate et rapinam nolite concupiscere; diuitiae si fluant, nolite cor apponere. uides quia affluunt; non uides quia praeterfluunt? nudus es natus, nudus moriturus es. quid excipere quaeris quod tecum auferre non possis? fluenta sunt quae miraris; quomodo ueniunt, sic transeunt et recedunt. solus Iordanis retrorsum conuersus est, in quem descendisti, qui te admonet, ut in
“Do not,” he says, “hope in iniquity, and do not desire robbery; if riches flow, do not set your heart on them.” You see that they flow in; do you not see that they flow past? Naked you were born, naked you will die. Why do you seek to receive what you cannot take with you? They are streams that you admire; as they come, so they pass and recede. Only the Jordan was turned back, into which you went down, which warns you to
Ps 62:10 (61:11 LXX) (quotation, high confidence) · Job 1:21 (allusion, high confidence) · Ps 114:3 (113:3 LXX) (allusion, high confidence) · Josh 3:16 (allusion, medium confidence)
Notes and citation
Summary: Do not set your heart on riches that flow past; only the Jordan of baptism turned back to its source.
- Ps 62:10 (LXX 61:11); Job 1:21; Ps 114:3 (LXX 113:3). The sentence continues in the next section.
Cite (SBL): Ambrose, Expl. Ps. 61.32.1 (CSEL 64:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-32-1
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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.
61.32.2CSEL 64:396
ipsum naturae fontem et originem reuertaris, quae te nudum, non ueste amictum edidit, ut discas superflua non requirere. hoc, quod erubescis esse te nudum, culpa docuit, non natura; nulla enim esset uerecundia genitalium, si culpa non esset. neque enim cetera animalia uestiuntur ut tegantur neque uestiuntur ut muniantur; satis munita sunt omnia naturae suae tegmine.
return to the very fountain and origin of nature, which brought you forth naked, not clothed in a garment, so that you may learn not to seek superfluous things. That you blush to be naked, guilt taught, not nature; for there would be no shame of the genitals if there were no guilt. For the other animals are neither clothed to be covered nor clothed to be protected; all are sufficiently protected by the covering of their own nature.
Gen 2:25 (allusion, high confidence) · Gen 3:7 (allusion, high confidence)
Notes and citation
Summary: Baptism returns us to the nakedness of nature; shame at nakedness came from sin, not from nature.
- Gen 2:25; 3:7.
Notes on the original text
- Digital text corrected (OCR slip): ipMim → ipsum.
Topics: Baptism
Cite (SBL): Ambrose, Expl. Ps. 61.32.2 (CSEL 64:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-32-2
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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.
61.32.3CSEL 64:396–397
nos dum superflua quaerimus, tegmen naturae amisimus, ius commune perdidimus. ideoque in hoc psalmo ascribitur doctrina medicabilis, quia uel Idithun uel se ipsum illius nomine exercitio spiritali subeundis temptationibus erudiuit, ut in angustiis quis positus subiciat se deo et, si peccauit ante, peccare desistat nec recidiuo errore moueatur.
We, while we seek superfluous things, have lost the covering of nature and forfeited the common right. And therefore in this psalm a healing teaching is ascribed, because either Jeduthun, or himself under his name, he trained by spiritual exercise for undergoing temptations, so that one set in distress may subject himself to God and, if he has sinned before, may cease to sin and not be moved by relapsing error.
Ps 62:1 (61:1 LXX) (allusion, high confidence)
Notes and citation
Summary: The psalm teaches the tempted to subject themselves to God and cease from sin.
Cite (SBL): Ambrose, Expl. Ps. 61.32.3 (CSEL 64:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-32-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-32-3
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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 61, chapter 33
61.33.1CSEL 64:397
Semel locutus est deus, duo haec audiui. semel locutus est deus et plura audita sunt, quia non per litteras et syllabas est locutus. locutus est per aenigmata, locutus est per uisiones, locutus est per diuisiones gratiarum, locutus est per spiritum singulorum; nos autem plura loquimur et uix audimur. semel locutus in lege est, eadem iterum locutus est in euangelio.
“Once God has spoken; these two things I have heard.” God spoke once and many things were heard, because he did not speak by letters and syllables. He spoke through riddles, he spoke through visions, he spoke through the divisions of graces, he spoke through the spirit of each one; but we speak many things and are scarcely heard. He spoke once in the law; the same things he spoke again in the gospel.
Ps 62:11 (61:12 LXX) (quotation, high confidence) · Num 12:8 (allusion, high confidence) · 1 Cor 12:4 (allusion, medium confidence)
Notes and citation
Summary: God spoke once, yet many things were heard, through visions, graces, law and gospel.
- Ps 62:11 (LXX 61:12); Num 12:8; 1 Cor 12:4.
Notes on the original text
- Digital text corrected (word splits and OCR slip in the digital text): S eme lo locutus → Semel locutus.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 61.33.1 (CSEL 64:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-33-1
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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.
61.33.2CSEL 64:397
aut fortasse, ut ego puto, quia multifariam locutus est in prophetis, nouissime autem locutus est in filio suo, semel locutus est, quando locutus in filio est, et audita sunt etiam illa, quae ante audita non erant ab his quibus locutus fuerat per prophetas. semel ergo locutus est in nouo testamento et uetus auditum est testamentum quod non audiebatur, quia ipse dominus dixit de populo Iudaeorum: uidebunt et non uidebunt, audient et non audient. audient aure corporea, sed non audient mentis auditu.
Or perhaps, as I think, since he spoke in many ways in the prophets but last of all spoke in his Son, he spoke once when he spoke in the Son, and then those things too were heard which had not been heard before by those to whom he had spoken through the prophets. So he spoke once in the New Testament, and the Old Testament, which was not heard, was heard; because the Lord himself said of the people of the Jews: “They will see and not see, they will hear and not hear.” They will hear with the bodily ear, but they will not hear with the hearing of the mind.
Heb 1:1 (quotation, high confidence) · Heb 1:2 (quotation, high confidence) · Matt 13:13 (quotation, high confidence) · Isa 6:9 (allusion, medium confidence)
Notes and citation
Summary: God spoke once in his Son, and then the Old Testament too was understood.
- Heb 1:1–2; Matt 13:13 (Isa 6:9).
Notes on the original text
- Digital text corrected (OCR slip): multifanam → multifariam.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 61.33.2 (CSEL 64:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-33-2
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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 61, chapter 34
61.34.1CSEL 64:397
Nobis ergo, hoc est ecclesiae semel locutus est et duo audita sunt, quia in illa audiuimus et intelleximus, quae non intellexerant qui legerunt, non audierunt qui audierunt. solus enim Christus aurem aperuit humanam ad cognoscenda mysteria, solus libri signaculum soluit et resoluit aenigmata prophetarum.
So to us, that is, to the church, he spoke once and two things were heard, because in it we have heard and understood what those who read it did not understand, what those who heard it did not hear. For Christ alone opened the human ear to know the mysteries, he alone loosed the seal of the book and solved the riddles of the prophets.
Ps 62:11 (61:12 LXX) (allusion, high confidence) · Rev 5:5 (allusion, high confidence) · Luke 24:45 (allusion, high confidence)
Notes and citation
Summary: In the church the two Testaments are heard together, for Christ alone opened the sealed book of the prophets.
- Rev 5:5; Luke 24:45.
Notes on the original text
- Digital text corrected (OCR slip; stray marks inside the word in the digital text): cogn(\\scenda → cognoscenda; prophetaium → prophetarum.
Topics: Scripture and canon
Cite (SBL): Ambrose, Expl. Ps. 61.34.1 (CSEL 64:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-34-1
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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.
Explanation 61, chapter 35
61.35.1CSEL 64:397–398
Ideoque ipse reddet unicuique secundum opera sua; in quo et qualitatem operum comprehendit, ut aut conplurium et meliorum restituat praemia meritis singulorum aut contra et numero grauemur et acerbitate meritorum.
And therefore he will render to each according to his works; in which he includes also the quality of works, so that he either restores to the merits of each the rewards of more and better works, or, on the contrary, we are weighed down both by the number and by the bitterness of our deserts.
Ps 62:12 (61:13 LXX) (quotation, high confidence) · Rom 2:6 (allusion, high confidence)
Notes and citation
Summary: God will render to each according to his works, by their number and their quality.
- Ps 62:12 (LXX 61:13); Rom 2:6. This is the last section of the exposition in the staged text.
Topics: Eschatology, Good works and merit
Cite (SBL): Ambrose, Expl. Ps. 61.35.1 (CSEL 64:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmos-xii/61-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmos-xii/61-35-1
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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.