# On Naboth - Author: [Ambrose](https://sophiascriptura.com/fathers/authors/ambrose/) - Latin title: *De Nabuthae* - Date: ca. 386-390 (approximate) - Source: Karl Schenkl, ed., Sancti Ambrosii opera, pars II, CSEL 32.2 (Vienna: Tempsky, 1897), digital text OpenGreekAndLatin/csel-dev (Latin text: Schenkl/Petschenig, CSEL 32.2, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Karl Schenkl, ed., CSEL 32.2 (Vienna: Tempsky, 1897) - Work page: https://sophiascriptura.com/fathers/ambrose-nabuthae/ - Passages: 73 ## On Naboth 1 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-1 - Source: CSEL 32.2:469 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The story of Naboth is repeated daily, as the rich covet and seize the land of the poor, who are driven out with their families. ### Latin text Nabuthae historia tempore uetus est, usu cottidiana. quis enim diuitum non cottidie concupiscit aliena? quis opulentissimorum non exturbare contendit agellulo suo pauperem atque inopem auiti ruris eliminare finibus? quis contentus est suo? cuius non inflammet diuitis animum uicina possessio? non igitur unus Achab natus est, sed quod peius est cottidie Achab nascitur et numquam moritur huic saeculo. si unus occidat, adsurgunt plurimi. plures qui rapiant quam qui amittant. non unus Nabuthae pauper occisus est; cottidie Nabuthae sternitur, cottidie pauper occiditur. hoc metu percitum humanum genus cedit iam suis terris, migrat cum paruulis pauper onustus pignore suo, uxor sequitur inlacrimans, tamquam ad bustum prosequatur maritum. minus tamen deplorat illa, quae deflet suorum funera, quia etsi amisit coniugis praesidium, sepulchrum tenet, etsi filios non tenet, tamen exules non dolet, non ingemit grauiora funeribus tenerae prolis ieiunia. ### English translation (Claude) The story of Naboth is old in time, daily in practice. For who of the rich does not daily covet what belongs to others? Who of the very wealthy does not strive to drive the poor man off his little plot and turn the needy man out of the bounds of his ancestral land? Who is content with his own? Whose rich man's soul is not inflamed by a neighboring property? Not one Ahab, then, was born; but, what is worse, Ahab is born daily and never dies to this world. If one dies, very many rise up. There are more who seize than who lose. Not one poor Naboth was killed; daily Naboth is struck down, daily the poor man is killed. Stricken with this fear, the human race now yields its lands; the poor man emigrates with his little ones, burdened with his children; the wife follows in tears, as though she were following her husband to the pyre. Yet she weeps less who mourns the deaths of her own, because, though she has lost her husband's protection, she keeps his tomb; though she does not keep her children, she does not grieve over them as exiles and does not groan over the hunger of her tender offspring, which is worse than death. ### Scripture references - 1 Kgs 21:1: allusion, high confidence - 1 Kgs 21:13: allusion, high confidence ### Extrabiblical texts - Basil, Hom. 7.1 (Homilies and Sermons): allusion, low confidence ### Translation notes - The whole work draws on Basil's homilies against the rich (Homilies 6 and 7). Its statements on wealth and the poor are translated as written. ### Citation (SBL) Ambrose, Nab. 1 (CSEL 32.2:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/1). ## On Naboth 2 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-2 - Source: CSEL 32.2:469–470 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The earth was made common to rich and poor alike; nature begets all naked and the grave makes all equal. ### Latin text quousque extenditis, diuites, insanas cupiditates? numquid soli habitabitis super terram? cur eicitis consortem naturae et uindicatis uobis possessionem naturae? in commune omnibus, diuitibus atque pauperibus, terra fundata est: cur uobis ius proprium soli, diuites, adrogatis? nescit natura diuites, quae omnes pauperes generat. neque enim cum uestimentis nascimur, cum auro argentoque generamur. nudos fundit in lucem egentes cibo amictu poculo, nudos recipit terra quos edidit, nescit fines possessionum sepulchro includere. caespes angustus aeque et pauperi abundat et diuiti et terra, quae uiuentis non cepit affectum, totum iam diuitem capit. nescit ergo natura discernere quando nascimur, nescit quando deficimus. omnes similes creat, omnes similes gremio claudit sepulchri. quis discernat species mortuorum? redoperi terram. et, si potes, diuitem deprehende. eruderato paulo post tumulum et, si cognoscis, egentem argue nisi forte hoc solo, quod ### English translation (Claude) How far, you rich, do you extend your mad desires? Will you alone dwell upon the earth? Why do you cast out the sharer of your nature and claim for yourselves the possession of nature? The earth was founded in common for all, rich and poor: why do you rich claim for yourselves a private right over the soil? Nature, which begets all as poor, knows no rich. For we are not born with clothes, nor begotten with gold and silver. Naked it pours them into the light, needing food, clothing, drink; naked the earth receives back those whom it brought forth; it does not know how to enclose the boundaries of estates within a tomb. A narrow sod is equally enough for the poor and the rich, and the earth, which did not hold the living man's desire, now holds the whole rich man. Nature, then, does not know how to distinguish us when we are born, nor when we die. It creates all alike, it shuts all alike in the bosom of the tomb. Who can tell apart the forms of the dead? Uncover the earth again and, if you can, pick out the rich man. Clear away a mound a little later and, if you recognize him, convict the poor man — unless perhaps by this alone, that ### Scripture references - Isa 5:8: allusion, high confidence - Job 1:21: allusion, high confidence - 1 Tim 6:7: allusion, high confidence - Eccl 5:15: allusion, medium confidence ### Extrabiblical texts - Basil, Hom. 6.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - The sentence runs on into section 3. Translated as written; compare Basil, Homily 6.7. ### Citation (SBL) Ambrose, Nab. 2 (CSEL 32.2:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/2). ## On Naboth 3 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-3 - Source: CSEL 32.2:470–471 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Riches buried with the rich man profit no one, and the wealth he leaves burdens good heirs or is wasted by bad ones. ### Latin text plura cum diuite pereunt. sericae uestes et auro intexta uelamina, quibus diuitis corpus ambitur, damna uiuentium, non subsidia defunctorum sunt. unguentum accipis, diues, et faetidus es; perdis alienam gratiam nec adquiris tuam. heredes relinquis, qui litigent. heredibus relinquis depositum magis hereditarium quam commodum uoluntarium, qui id quod relictum est minuere ac uiolare formident. si frugi heredes sunt, custodiunt; si luxuriosi, exhauriunt. itaque aut bonos heredes perpetua condemnas sollicitudine aut malos dimittis, quo tua facta condemnent. ### English translation (Claude) more perishes with the rich man. Silk garments and coverings woven with gold, with which the rich man's body is wrapped, are losses to the living, not helps to the dead. You receive ointment, rich man, and you stink; you lose another's grace and do not gain your own. You leave heirs to quarrel. You leave your heirs a hereditary deposit rather than a willing benefit, so that they fear to diminish and violate what has been left. If the heirs are frugal, they guard it; if luxurious, they squander it. So either you condemn good heirs to perpetual anxiety, or you leave bad ones to condemn your deeds. ### Citation (SBL) Ambrose, Nab. 3 (CSEL 32.2:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/3). ## On Naboth 4 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-4 - Source: CSEL 32.2:471 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man is truly poor, since avarice grows with wealth and he combines the ambition of the rich with the craving of a beggar. ### Latin text Sed quid arbitraris quod. dum uiuis, abundas omnibus? o diues, nescis quam pauper sis, quam inops tibi ipse uidearis, qui te diuitem dicis. quanto plus habueris. plus requiris et quidquid adquisieris, tamen tibi adhuc indiges. inflammatur lucro auaritia, non restinguitur. quasi gradus quosdam cupiditas habet; quo plures ascenderit eo ad altiora festinat, unde sit grauis ruina lapsuro. tolerabilior tamen iste, cum minus haberet, census sui contemplatione mediocria requirebat; accessione patrimonii accessit cupiditatis augmentum. non uult esse degener uotis, pauper in desideriis. ita duo intolerabilia simul iungit, ut ambitiosam spem diuitis augeat et non deponat mendicitatis affectum. denique docet nos scriptura diuina quam misere egeat, mendicet abiecte. ### English translation (Claude) But why do you think that while you live you abound in everything? O rich man, you do not know how poor you are, how needy you would seem to yourself, you who call yourself rich. The more you have, the more you seek; and whatever you acquire, you are still in need for yourself. Avarice is inflamed by gain, not quenched. Desire has a kind of steps: the more it has climbed, the more it hastens to higher ones, from which the fall will be heavy for one who slips. This man was more bearable when he had less: in view of his means he sought moderate things; with the increase of his estate came the increase of desire. He does not wish to be degenerate in his wishes, poor in his desires. So he joins two unbearable things at once: he increases the ambitious hope of the rich and does not lay aside the disposition of beggary. Indeed divine Scripture teaches us how wretchedly he is in need, how abjectly he begs. ### Scripture references - Eccl 5:10: allusion, medium confidence ### Extrabiblical texts - Basil, Hom. 7.1 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 7.1–2. ### Citation (SBL) Ambrose, Nab. 4 (CSEL 32.2:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/4). ## On Naboth 5 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-5 - Source: CSEL 32.2:471–472 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: King Ahab, rich in means, was poor in spirit, while Naboth, poor in land, was content; greed makes the rich man poor. ### Latin text rex Achab in Istrahel erat et pauper Nabuthae. ille regni opibus adfluebat, iste angusti soli possidebat caespitem. nihil pauper de possessionibus diuitis concupiuit, rex sibi egere uisus est, quia uineam habebat pauper uicinus. quis igitur tibi pauper uidetur? qui contentus est suo an qui concupiscit alienum? alter certe pauper censu uidetur, alter pauper affectu est. affectus diues egere non nouit, census abundans nequit auari pectus explere. ideoque diues cupidus in inuidia possessionis et paupertatis querella est. ### English translation (Claude) Ahab was king in Israel, and Naboth a poor man. The one abounded in the wealth of a kingdom, the other possessed the sod of a narrow plot. The poor man coveted nothing of the rich man's possessions; the king seemed to himself to be in need because his poor neighbor had a vineyard. Who, then, seems poor to you? The one who is content with his own, or the one who covets what belongs to another? The one certainly seems poor in means, the other is poor in disposition. A rich disposition does not know how to be in need; abundant means cannot fill the breast of the greedy. And therefore the greedy rich man is in envy of possession and in the complaint of poverty. ### Scripture references - 1 Kgs 21:1: allusion, high confidence - 1 Kgs 21:2: allusion, high confidence ### Citation (SBL) Ambrose, Nab. 5 (CSEL 32.2:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/5). ## On Naboth 6 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-6 - Source: CSEL 32.2:472 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose quotes the story of Ahab's request for Naboth's vineyard and Naboth's refusal. ### Latin text Sed iam scripturae uerba consideremus. et factum est inquit post haec uerba. erat uinea Nabuthae Israhelitae in Israhel iuxta domum Achab regis Samariae. et locutus est Achab ad Nabuthae dicens: da mihi uineam tuam, et erit mihi in hortum holerum, quoniam propinquat domui meae, et dabo tibi pro ea aliam uineam. si uero placuerit tibi, dabo tibi pecuniam pro ista uinea, et erit mihi in hortum holerum. et dixit Nabuthae ad Achab: non fiat hoc a deo, ut dem tibi hereditatem patrum meorum. et turbatus est spiritus eius et dormiuit in lecto suo et uelauit faciem suam et non manducauit panem. ### English translation (Claude) But now let us consider the words of Scripture. 'And it came to pass after these words. There was a vineyard of Naboth the Israelite in Israel, beside the house of Ahab king of Samaria. And Ahab spoke to Naboth, saying: Give me your vineyard, and it will be a vegetable garden for me, since it is near my house, and I will give you another vineyard for it. Or if it please you, I will give you money for this vineyard, and it will be a vegetable garden for me. And Naboth said to Ahab: God forbid that I should give you the inheritance of my fathers. And his spirit was troubled, and he slept on his bed and covered his face and did not eat bread.' ### Scripture references - 1 Kgs 21:1 (3 Kgdms 20:1 LXX): quotation, high confidence - 1 Kgs 21:2 (3 Kgdms 20:2 LXX): quotation, high confidence - 1 Kgs 21:3 (3 Kgdms 20:3 LXX): quotation, high confidence - 1 Kgs 21:4 (3 Kgdms 20:4 LXX): quotation, high confidence ### Translation notes - 1 Kgs 21:1–4 (Greek 3 Kgdms 20:1–4) is quoted in the Old Latin form from the Greek. ### Citation (SBL) Ambrose, Nab. 6 (CSEL 32.2:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/6). ## On Naboth 7 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-7 - Source: CSEL 32.2:472 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Elisha's giving up his oxen to follow Elijah stands in contrast to Ahab, who abused God's gifts. ### Latin text exposuerat supra scriptura diuina quia Helisaeus, cum esset pauper, reliquit boues suos et cucurrit ad Heliam et occidit eos et erogauit populo et adhaesit prophetae. ad condemnationem igitur praemissa sunt diuitis, qui in isto rege describitur, eo quod habens beneficia dei, sicut iste Achab, cui dominus et regnum donauit et pluuiam Heliae uatis oratione concessit, diuina mandata uiolauerit. ### English translation (Claude) Divine Scripture had set forth above that Elisha, when he was poor, left his oxen, ran to Elijah, killed them, distributed them to the people, and clung to the prophet. These things were placed first, then, to condemn the rich man described in this king, because, having the benefits of God, as this Ahab did, to whom the Lord gave both the kingdom and rain at the prayer of the prophet Elijah, he violated the divine commands. ### Scripture references - 1 Kgs 19:19: allusion, high confidence - 1 Kgs 19:20: allusion, high confidence - 1 Kgs 19:21: allusion, high confidence - 1 Kgs 18:45: allusion, high confidence ### Translation notes - In the Greek order of 3 Kingdoms, the Naboth story (ch. 20) directly follows Elisha's call (19:19–21). ### Citation (SBL) Ambrose, Nab. 7 (CSEL 32.2:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/7). ## On Naboth 8 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-8 - Source: CSEL 32.2:472–473 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ahab's 'Give me' is a beggar's plea, but spoken not from need or humility but from greed and impudence. ### Latin text audiamus ergo quid dicat. da mihi inquit. quae altera uox egentis est, quae uox alia stipem publicam postulantis nisi da mihi? hoc est da mihi, quia egeo. da mihi, quia aliud uiuendi subsidium habere non possum. da mihi, quia non est mihi panis ad uictum, nummus ad potum, sumptus ad alimentum, ad indumentum substantia. da mihi, quia tibi dominus dedit unde largiri debeas, mihi non dedit. da mihi quia, nisi tu dederis, habere non potero. da mihi, quia scriptum est: date elemosynam. haec quam abiecta, quam uilia! non habent enim humilitatis affectum, sed cupiditatis incendium. in ipsa autem deiectione quanta inpudentia! da mihi inquit uineam tuam. ### English translation (Claude) Let us hear, then, what he says. 'Give me,' he says. What other voice is that of the needy, what other voice is that of one begging public alms, but 'Give me'? That is: give me, because I am in need. Give me, because I can have no other support for living. Give me, because I have no bread to eat, no coin to drink, no means for food, no resources for clothing. Give me, because the Lord has given you something from which you ought to give, and has not given to me. Give me, because unless you give, I shall not be able to have. Give me, because it is written: 'Give alms.' How abject these things are, how base! For they do not have the disposition of humility, but the fire of desire. And in this very abasement, how great an impudence! 'Give me,' he says, 'your vineyard.' ### Scripture references - 1 Kgs 21:2 (3 Kgdms 20:2 LXX): quotation, high confidence - Luke 11:41: quotation, medium confidence - Luke 12:33: allusion, medium confidence ### Citation (SBL) Ambrose, Nab. 8 (CSEL 32.2:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/8). ## On Naboth 9 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-9 - Source: CSEL 32.2:473 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ahab acknowledges the vineyard is Naboth's, yet covets it more than his own. ### Latin text confitetur alienam, ut poscat indebitam. et dabo tibi inquit pro ea aliam uineam. diues quod suum est quasi uile fastidit, quod alienum est quasi pretiosissimum concupiscit. ### English translation (Claude) He admits it is another's, so as to demand what is not owed to him. 'And I will give you,' he says, 'another vineyard for it.' The rich man disdains what is his own as cheap and covets what belongs to another as most precious. ### Scripture references - 1 Kgs 21:2 (3 Kgdms 20:2 LXX): quotation, high confidence ### Translation notes - The first word is garbled in the digital text and is read as confitetur ('he admits'). ### Citation (SBL) Ambrose, Nab. 9 (CSEL 32.2:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/9). ## On Naboth 10 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-10 - Source: CSEL 32.2:473 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ahab offers money rather than land, wanting Naboth to own no land at all. ### Latin text si uero placuerit tibi, dabo tibi pecuniam. cito reprehendit errorem suum pecuniam offerendo pro uinea; nihil enim uult alterum possidere, qui totum desiderat suis possessionibus occupare. ### English translation (Claude) 'Or if it please you, I will give you money.' He quickly corrects his error by offering money for the vineyard; for he who desires to take up everything with his own possessions wants the other to possess nothing. ### Scripture references - 1 Kgs 21:2 (3 Kgdms 20:2 LXX): quotation, high confidence ### Citation (SBL) Ambrose, Nab. 10 (CSEL 32.2:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/10). ## On Naboth 11 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-11 - Source: CSEL 32.2:473–474 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich seek to exclude others more than to gain for themselves, claiming for a few a world created for all. ### Latin text Et erit mihi inquit in hortum holerum. haec erat igitur omnis insania, hic omnis furor, ut spatium uilibus holeribus quaereretur. non tam ergo ipsi cupitis quasi utile possidere, sed alios uultis excludere. maior uobis cura de pauperum spoliis quam de uestris emolumentis est. iniuriam uestram putatis, si quid pauper habeat quod dignum possessione diuitis aestimetur. damnum uestrum creditis quicquid alienum est. quid uos delectant naturae dispendia? uniuersis creatus est mundus, quem pauci diuites uobis defendere conamini. non enim terrena tantum possessio, sed caelum ipsum, aer, mare in usum paucorum diuitum uindicatur. hic aer, quem tu diffusis includis possessionibus, quantos alere populos potest. numquid angeli diuisa caeli spatia habent, ut tu terram positis distinguis terminis? ### English translation (Claude) 'And it will be a vegetable garden for me,' he says. This, then, was all the madness, this all the fury: that space was sought for cheap vegetables. So you do not so much desire to possess something useful yourselves as to shut others out. You care more about the spoils of the poor than about your own profits. You think it an injury to you if the poor man has anything that is thought worthy of a rich man's possession. You believe that whatever belongs to another is your loss. Why do the losses of nature delight you? The world was created for all, which you few rich try to claim for yourselves. For not only the possession of the earth but heaven itself, the air, the sea are claimed for the use of a few rich men. This air, which you enclose in your far-flung estates, how many peoples it can feed! Do the angels have divided spaces of heaven, as you mark off the earth with boundaries set? ### Scripture references - 1 Kgs 21:2 (3 Kgdms 20:2 LXX): quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - Translated as written; compare Basil, Homily 6.7. ### Citation (SBL) Ambrose, Nab. 11 (CSEL 32.2:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/11). ## On Naboth 12 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-12 - Source: CSEL 32.2:474–475 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Isaiah's woe on those who join field to field condemns the rich, who, unlike the animals that seek company, drive out their neighbors. ### Latin text clamat propheta: uae his qui domum ad domum iungunt et uillam ad uillam et arguit eos inefficacis auaritiae. fugiunt enim cohabitare hominibus et ideo excludunt uicinos; sed fugere non possunt, quia cum hos excluserint, alios rursus inueniunt et, cum illos propulsauerint, ad aliorum necesse est eos uiciniam peruenire; soli enim super terram habitare non possunt. aues se auibus adsociant, denique ingentis plerumque agminis uolatu caelum obtexitur, pecus pecori adiungitur, pisces piscibus, nec damnum ducunt, sed commercium uiuendi, cum plurimum comitatum capessunt et quoddam munimentum solacio frequentioris. societatis adfectant. solus tu, homo, consortem excludis, includis feras, struis habitacula bestiarum, destruis hominum, inducis mare intra praedia tua, ne desint beluae, producis fines terrae, ne possis habere finitimum. ### English translation (Claude) The prophet cries: 'Woe to those who join house to house and estate to estate,' and he rebukes them for an ineffective avarice. For they flee living with men and therefore shut out their neighbors; but they cannot flee, because when they have shut out these, they find others again, and when they have driven those away, they must come to the neighborhood of others; for they cannot dwell alone upon the earth. Birds associate with birds; indeed the sky is often covered by the flight of a huge flock; cattle join cattle, fish join fish, and they think it not a loss but a commerce of living when they take up a very large company, and they seek a kind of protection in the comfort of a more numerous society. You alone, O man, shut out your fellow and shut in wild beasts; you build dwellings for beasts and destroy those of men; you bring the sea within your estates so that sea creatures may not be lacking; you extend the boundaries of your land so that you may have no neighbor. ### Scripture references - Isa 5:8: quotation, high confidence ### Citation (SBL) Ambrose, Nab. 12 (CSEL 32.2:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/12). ## On Naboth 13 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-13 - Source: CSEL 32.2:475 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Naboth refused to sell his ancestral inheritance; the rich should likewise not squander their inheritance on vice. ### Latin text Audiuimus uocem diuitis aliena quaerentis, audiamus uocem pauperis propria uindicantis: non fiat inquit hoc a deo, ut dem tibi hereditatem patrum meorum. quasi quandam contagionem sui pecuniam esse diuitis arbitratur, quasi dicat: pecunia tua tecum sit in perditionem, ego autem hereditatem patrum meorum non possum uendere. habes quod sequaris, diues, si sapias, ut non uendas agrum tuum pro nocte meretricis, non transfundas ius tuum pro sumptu comissationis deliciarumque inpensis, non adiudices domum tuam ad ludum aleae, ne ius hereditariae pietatis amittas. ### English translation (Claude) We have heard the voice of the rich man seeking what belongs to others; let us hear the voice of the poor man claiming his own: 'God forbid,' he says, 'that I should give you the inheritance of my fathers.' He thinks the rich man's money a kind of contagion, as if to say: 'Your money perish with you; but I cannot sell the inheritance of my fathers.' You have an example to follow, rich man, if you are wise: not to sell your field for a harlot's night, not to transfer your right for the expense of revelry and the costs of delicacies, not to forfeit your house at a game of dice, lest you lose the right of inherited piety. ### Scripture references - 1 Kgs 21:3 (3 Kgdms 20:3 LXX): quotation, high confidence - Acts 8:20: allusion, high confidence ### Translation notes - 'Your money perish with you' echoes Acts 8:20. ### Citation (SBL) Ambrose, Nab. 13 (CSEL 32.2:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/13). ## On Naboth 14 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-14 - Source: CSEL 32.2:475 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ahab sulked because he could not have Naboth's vineyard, as the rich grieve at anything not theirs. ### Latin text his auditis turbatus est auari spiritus regis. et dormiuit in lecto suo et uelauit faciem suam et non manducauit panem suum. lugent diuites, si non potuerint aliena diripere; si suis pauper non cesserit facultatibus, uim maeroris tegere non possunt. dormire desiderant, uelant faciem suam, ne quicquam in orbe terrarum alienum uideant, ne quicquam in hoc mundo non esse suum nouerint, ne audiant uicinum iuxta se aliquid possidere. ne audiant pauperem sibi contradicentem: horum sunt animae quibus dicit propheta: mulieres diuites, exsurgite. ### English translation (Claude) When he heard these things, the spirit of the greedy king was troubled. 'And he slept on his bed and covered his face and did not eat his bread.' The rich mourn if they cannot plunder what belongs to others; if a poor man does not yield his means, they cannot hide the force of their grief. They wish to sleep, they cover their face, so as not to see anything in the world that belongs to another, so as not to know that anything in this world is not theirs, so as not to hear that a neighbor beside them possesses anything, so as not to hear a poor man contradicting them. Theirs are the souls to whom the prophet says: 'Rich women, arise.' ### Scripture references - 1 Kgs 21:4 (3 Kgdms 20:4 LXX): quotation, high confidence - Isa 32:9: quotation, high confidence ### Translation notes - 'Rich women, arise' is Isa 32:9 in the Greek form. ### Citation (SBL) Ambrose, Nab. 14 (CSEL 32.2:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/14). ## On Naboth 15 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-15 - Source: CSEL 32.2:475 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ahab did not eat his own bread because the rich live on bread taken from others. ### Latin text Et non manducauit inquit panem suum: quoniam quaerebat alienum; etenim diuites alienum magis panem quam suum manducant, qui rapto uiuunt et rapinis sumptum exercent suum. aut certe non manducauit panem suum uolens se morte multare, quod ei aliquid negaretur. ### English translation (Claude) 'And he did not eat,' it says, 'his bread,' because he was seeking another's; for the rich eat another's bread rather than their own, living by robbery and maintaining their expenses by plunder. Or certainly he did not eat his bread because he wished to punish himself with death, since something had been denied him. ### Scripture references - 1 Kgs 21:4 (3 Kgdms 20:4 LXX): quotation, high confidence ### Citation (SBL) Ambrose, Nab. 15 (CSEL 32.2:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/15). ## On Naboth 16 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-16 - Source: CSEL 32.2:475–476 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The poor fast from need; the rich fast from avarice, neither using their wealth nor letting others use it. ### Latin text compara nunc affectum pauperis. nihil habet et ieiunare uoluntarius nisi deo nescit, ieiunare nisi ex necessitate non nouit. eripitis quidem pauperibus uniuersa, aufertis omnia, nihil relinquitis, poenam tamen pauperum uos potius, diuites, sustinetis. illi ieiunant, si non habeant, uos, cum habetis. a uobis igitur prius poenam exigitis quam pauperibus inrogatis. uos igitur uestro affectu luitis miserae paupertatis aerumnas, et pauperes quidem non habent quo utantur, uos autem nec ipsi utimini nec alios uti sinitis. eruitis aurum de metalli uenis et rursus absconditis. ### English translation (Claude) Compare now the disposition of the poor man. He has nothing, and he does not know how to fast voluntarily except for God; he knows fasting only from necessity. You snatch everything from the poor, you take away all, you leave nothing; yet it is you, the rich, who rather bear the punishment of the poor. They fast if they have nothing; you, when you have. You exact punishment, then, from yourselves before you inflict it on the poor. So by your disposition you pay the hardships of wretched poverty; and the poor indeed have nothing to use, but you neither use it yourselves nor let others use it. You dig gold out of the veins of the mine and hide it again. ### Extrabiblical texts - Basil, Hom. 7.4 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 7.4. ### Citation (SBL) Ambrose, Nab. 16 (CSEL 32.2:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/16). ## On Naboth 17 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-17 - Source: CSEL 32.2:476 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The miser starves himself to hoard wealth for heirs who wish him dead and will squander it. ### Latin text quantorum uitas in illo infoditis auro! cui illa seruantur, cum legeritis de auaro diuite: thensauros condit et ignorat cui congregat eos? heres otiosus expectat, heres fastidiosus increpat quod sero moriamini. odit incrementa hereditatis suae, ad damna festinat. quid igitur miserius, quando nec apud illum cui laboratis gratiam derelinquitis? propter illum totis maestam diebus toleratis famem cottidiana mensae uestrae damna metuentes, propter illum diurna adornatis ieiunia. ### English translation (Claude) How many lives you bury in that gold! For whom are these things kept, when you have read of the greedy rich man: 'He stores up treasures and does not know for whom he gathers them'? The idle heir waits; the disdainful heir complains that you are slow to die. He hates the increase of his inheritance; he hurries to losses. What, then, is more wretched, when you do not even leave gratitude with the one for whom you labor? For him you endure gloomy hunger all your days, fearing the daily losses of your table; for him you deck out daily fasts. ### Scripture references - Ps 39:6 (38:7 LXX): quotation, high confidence ### Citation (SBL) Ambrose, Nab. 17 (CSEL 32.2:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/17). ## On Naboth 18 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-18 - Source: CSEL 32.2:476–477 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose tells of a rich miser who rationed his own bread and grudged eating an egg, an instance of God's justice punishing greed by self-inflicted hunger. ### Latin text noui ego diuitem in agrum proficiscentem panes breuiores urbe delatos numerare solere, ut pro numero panis aestimaretur quot dies in agro futurus esset. nolebat obsignatum aperire horreum, ne quid de condito minueretur. panis unus diei deputabatur, qui tenacem satiare uix posset. comperi etiam ueri fide, si quando ei ouum esset adpositum, queri quod pullus esset occisus. hoc ideo scribo, ut cognoscatis uindicem esse dei iustitiam, quae lacrimas pauperum uestro ulciscatur ieiunio. ### English translation (Claude) I myself have known a rich man who, setting out for the country, used to count the smaller loaves brought from the city, so that by the number of loaves it could be reckoned how many days he would be in the country. He would not open the sealed granary, lest anything be taken from his store. One loaf was assigned to a day, which could scarcely satisfy the stingy man. I have also learned on reliable authority that if ever an egg was set before him, he complained that a chick had been killed. I write this so that you may know that the justice of God is an avenger, which avenges the tears of the poor by your fasting. ### Citation (SBL) Ambrose, Nab. 18 (CSEL 32.2:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/18). ## On Naboth 19 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-19 - Source: CSEL 32.2:477 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: True fasting gives the cost of feasting to the poor; the rich man's table is made from the blood of the poor. ### Latin text Quam religiosum esset ieiunium, si sumptum conuiuii tui deputares pauperibus! tolerabilior iam ille diues, cuius de mensa ea quae cadebant pauper Lazarus colligebat saturari cupiens, sed etiam ipsius mensa multorum pauperum constabat sanguine et ipsius pocula multorum quos ad laqueum coegerat rorabant cruorem. ### English translation (Claude) How devout a fast it would be if you assigned the cost of your banquet to the poor! That rich man was more bearable from whose table the poor man Lazarus gathered what fell, longing to be filled; yet even his table was made up of the blood of many poor people, and his cups dripped with the gore of many whom he had driven to the noose. ### Scripture references - Isa 58:7: allusion, medium confidence - Luke 16:21: allusion, high confidence ### Citation (SBL) Ambrose, Nab. 19 (CSEL 32.2:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/19). ## On Naboth 20 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-20 - Source: CSEL 32.2:477–478 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The luxury of the rich costs the lives of the poor who labor and die to supply it, as Herod killed John the Baptist for a dancer's reward. ### Latin text quanti necantur, ut uobis quod delectat paretur! funesta fames uestra, funesta luxuries. ille de summis culminibus ruit, ut frumentis ampla uestris receptacula praepararet. ille de sublimi cacumine altae arboris decidit, dum genera explorat uuarum, quas deferat, quibus digna conuiuio tuo uina fundantur. ille mari mersus est, dum ueretur, ne piscis mensae tuae desit aut ostrea. ille brumali frigore, dum lepores inuestigare aut laqueis studet aues captare, diriguit. ille ante oculos tuos, si quid forte displicuit, uerberatur ad mortem atque ipsas epulas fuso cruore respergit. denique diues erat, qui sibi ad mensam caput prophetae pauperis iussit adferri et aliud unde saltatrici praemium solueret non inuenerat nisi ut pauperem iuberet occidi. ### English translation (Claude) How many are killed so that what delights you may be prepared! Deadly is your hunger, deadly your luxury. One falls from the highest roofs while preparing large storehouses for your grain. One falls from the lofty top of a tall tree while searching out kinds of grapes to bring, from which wines worthy of your banquet may be poured. One is drowned in the sea, while he fears that fish or oysters may be lacking to your table. One freezes stiff in the winter cold while tracking hares or trying to catch birds with snares. One, before your eyes, if something has perhaps displeased you, is beaten to death and sprinkles the very dishes with his shed blood. Indeed it was a rich man who ordered the head of a poor prophet to be brought to him at table, and found no other way to pay a dancing girl's reward than to order a poor man to be killed. ### Scripture references - Mark 6:27: allusion, high confidence - Mark 6:28: allusion, high confidence - Matt 14:8: allusion, high confidence ### Citation (SBL) Ambrose, Nab. 20 (CSEL 32.2:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/20). ## On Naboth 21 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-21 - Source: CSEL 32.2:478 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose describes a poor man, ruined by a powerful creditor, forced by hunger to decide to sell his own children. ### Latin text uidi ego pauperem duci, dum cogeretur soluere quod non habebat, trahi ad carcerem, quia uinum deeset ad mensam potentis, deducere in auctionem filios suos, ut ad tempus poenam differre posset. inuentum forte aliquem, qui in illa necessitate subueniret. redit ad hospitium cum suis pauper direpta spectans omnia, nihil sibi ad cibum relictum, ingemiscens filiorum famem, dolens quod eos non potius ei qui posset pascere uendidisset. redit ad consilium, uendendi sumit arbitrium. conpugnabant tamen inopiae iniuria et paternae pietatis gratiae, fames urgebat ad pretium, natura ad officium. commori filiis paratus quam a filiis separari saepe gradum protulit, saepe reuocauit. uicit tamen necessitas, non uoluntas et ipsa concessit pietas necessitati. ### English translation (Claude) I myself have seen a poor man led away, being compelled to pay what he did not have, dragged to prison because wine was lacking at a powerful man's table, putting his sons up for auction so that he might postpone his punishment for a time. Perhaps someone was found to help in that necessity. The poor man returns to his lodging with his family, seeing everything plundered, nothing left him for food, groaning at his sons' hunger, grieving that he had not rather sold them to someone who could feed them. He returns to his plan; he takes the decision to sell. Yet the injury of want and the grace of fatherly love fought each other: hunger pressed toward the price, nature toward duty. Ready to die with his sons rather than be separated from them, he often stepped forward, often drew back. Yet necessity conquered, not will, and love itself yielded to necessity. ### Extrabiblical texts - Basil, Hom. 6.4 (Homilies and Sermons): allusion, medium confidence ### Translation notes - The whole scene (sections 21–24) follows Basil, Homily 6.4, closely. ### Citation (SBL) Ambrose, Nab. 21 (CSEL 32.2:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/21). ## On Naboth 22 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-22 - Source: CSEL 32.2:478–479 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The father agonizes over which of his children to sell first, finding reasons to keep each. ### Latin text Consideremus nunc patriae mentis procellas exaestuantis quem de liberis prius traderet. quem inquit uendam priorem? scio enim quod non satis est unius pretium ad pastum reliquorum. hoc solum fecunditas diues ad aerumnam! quem offeram? quem frumenti auctionator libenter aspiciet? primogenitum offeram. sed primus me patrem uocauit. hic est maior ex filiis, quem congrue honoro seniorem. sed iuniorem dabo. at istum teneriore amore conplector. illum erubesco, huius misereor: illius gradum suspiro, huius aetatem: ille iam sentit aerumnam. iste ignorat: flectit me illius dolor, huius inscientia. ad alios me conferam. ille mihi plus blanditur, iste plus uerecundatur: ille parenti similior, hic utilior: in illo imaginem meam uendo, in isto spem meam prodo. me miserum, non inuenio quid faciam, non habeo quid eligam. circumuallant me facies calamitatum, aerumnarum chorus. ferina haec rabies est eligere quem tradas. ### English translation (Claude) Let us consider now the storms of a father's mind, seething over which of his children he should hand over first. 'Which,' he says, 'shall I sell first? For I know that the price of one is not enough to feed the rest. This alone is what fruitfulness is rich in — hardship! Whom shall I offer? Whom will the grain auctioneer look on gladly? I will offer the firstborn. But he first called me father. He is the eldest of the sons, whom I fittingly honor as the senior. But I will give the youngest. But I embrace him with a tenderer love. The one I am ashamed before, this one I pity; I sigh over the rank of the one, the age of the other; the one already feels the hardship, this one does not know it; the one's pain moves me, the other's ignorance. I will turn to the others. One flatters me more, another is more modest; one is more like his parent, another more useful; in the one I sell my image, in the other I betray my hope. Wretched me, I do not find what to do, I have nothing to choose. The faces of calamities, a chorus of hardships, wall me round. It is the madness of a wild beast to choose which one to hand over.' ### Extrabiblical texts - Basil, Hom. 6.4 (Homilies and Sermons): allusion, medium confidence ### Translation notes - Compare Basil, Homily 6.4. ### Citation (SBL) Ambrose, Nab. 22 (CSEL 32.2:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/22). ## On Naboth 23 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-23 - Source: CSEL 32.2:479–480 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The father imagines bargaining over his son and the son's reply that Joseph was sold by brothers, not by his father, and that he would not be sold to the rich. ### Latin text ferae ipsae cum periculum inminere proli ac sibi sentiunt, solent eligere quos liberent, non quos offerant. quomodo igitur discernam affectum naturae, quomodo obliuiscar, quomodo exuam patris mentem? quomodo filii auctionem constituam, quo sermone paciscar pretium, quibus tradam manibus in seruitutem filium, quibus oculis adspiciam seruientem, quibus osculis discedenti uale dicam, quibus factum excusem sermonibus? fili, ego te pro meo cibo uendidi. funestior ergo iam pauperis mensa quam diuitis. ille addicit alienos, ego meum uendo: ille necessitatem inponit, ego adfero uoluntatem. ut sit excusabilior causa, adiciam: fili, pro fratribus tuis seruies, ut illis quaerantur alimenta. et Ioseph a fratribus suis in seruitutem uenditus postea et ipsos et patrem pauit. respondebit ille: sed non eum uendidit pater, sed fleuit amissum, sed postea etiam. ipse in potestatem diuitis uenit et uix potuit liberari. postea genus eius diuitiis Aegypti multa aetate seruiuit. uende me postremo, pater, ea condicione, ne diuites emant. ### English translation (Claude) 'Even wild beasts, when they sense danger threatening their young and themselves, usually choose which to save, not which to offer. How, then, shall I set aside the affection of nature, how forget, how put off a father's mind? How shall I set up the auction of my son, with what words bargain over the price, into what hands hand over my son into slavery, with what eyes look on him serving, with what kisses say farewell as he departs, with what words excuse the deed? My son, I sold you for my food. The poor man's table, then, is now more deadly than the rich man's. He consigns others; I sell my own. He imposes necessity; I bring my will. To make the cause more excusable, I will add: My son, you will serve for your brothers, so that food may be sought for them. Joseph too, sold into slavery by his brothers, afterward fed both them and his father. He will answer: But his father did not sell him, but wept for him lost; and afterward he himself came into the power of a rich man and could scarcely be freed; afterward his race served the riches of Egypt for a long age. Sell me last, father, on condition that the rich do not buy me.' ### Scripture references - Gen 37:28: allusion, high confidence - Gen 47:12: allusion, high confidence - Gen 37:34: allusion, high confidence - Exod 1:13: allusion, medium confidence ### Extrabiblical texts - Basil, Hom. 6.4 (Homilies and Sermons): allusion, medium confidence ### Citation (SBL) Ambrose, Nab. 23 (CSEL 32.2:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/23). ## On Naboth 24 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-24 - Source: CSEL 32.2:480 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The father, torn between selling one child and seeing all starve, despairs at the shame of the deed. ### Latin text haesi, fateor, uerum quid faciam? nullum uendam. sed dum unum considero, omnes fame uidebo pereuntes. si unum tradam, quibus oculis uidebo ceteros de mea inpietate suspectos, ne alios quoque uendam? quo pudore regrediar domum, quomodo intrabo, quo habitabo affectu, qui mihi abnegaui filium, quem non morbus absumpsit, non mors abstulit? qua conscientia considerabo mensam meam, quam sicut nouella oliuarum in circuitu tot filii uestiebant? ### English translation (Claude) 'I have hesitated, I confess; but what shall I do? I will sell none. But while I consider one, I shall see all perishing from hunger. If I hand over one, with what eyes shall I see the others, suspicious of my impiety, lest I sell them too? With what shame shall I return home, how shall I go in, with what feeling shall I dwell there, I who have denied myself a son whom no disease consumed, no death took away? With what conscience shall I look on my table, which so many sons surrounded like young olive shoots?' ### Scripture references - Ps 128:3 (127:3 LXX): allusion, high confidence ### Extrabiblical texts - Basil, Hom. 6.4 (Homilies and Sermons): allusion, medium confidence ### Translation notes - 'Like young olive shoots around your table' is Ps 128:3. ### Citation (SBL) Ambrose, Nab. 24 (CSEL 32.2:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/24). ## On Naboth 25 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-25 - Source: CSEL 32.2:480–481 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man ignores the poor man's plight and Scripture's command to spend for a brother, while his wife spends on luxury what could free the poor. ### Latin text Haec pauper te praesente deplorat, et tibi auaritia aurem obstruit nec mens tua facti miserabilis horrore mollitur. totus populus ingemescit, et solus, diues, non flecteris nec audis scripturam dicentem: perde pecuniam propter fratrem et amicum, et non abscondas eam sub lapide in mortem. et quia non audis, ideo exclamat Ecclesiastes dicens: est languor malus, quem uidi sub sole, diuitias custodiri in malum possidentis eas. sed fortasse redeas domum, cum uxore conferas, illa te hortetur ut redimas uenundatum. immo magis hortabitur, ut mundum muliebrem conferas, unde potes uel paruo pauperem liberare. illa tibi inponet sumptuum necessitatem, ut gemma bibat, in ostro dormiat, in argentea sponda recumbat, auro oneret manus, ceruicem monilibus. ### English translation (Claude) The poor man laments these things in your presence, and avarice stops your ear, and your mind is not softened by horror at the pitiable deed. The whole people groans, and you alone, rich man, are not moved, nor do you hear the Scripture saying: 'Lose money for the sake of a brother and friend, and do not hide it under a stone to perish.' And because you do not hear, Ecclesiastes therefore cries out, saying: 'There is a grievous sickness which I have seen under the sun: riches kept to the harm of their owner.' But perhaps you return home and confer with your wife, and she urges you to redeem the one sold. Rather, she will urge you to contribute women's adornment, from which you could free the poor man even with a little. She will impose on you the necessity of expenses, so that she may drink from a jewel, sleep in purple, recline on a silver couch, load her hands with gold and her neck with necklaces. ### Scripture references - Eccl 5:13 (5:12 LXX): quotation, high confidence ### Extrabiblical texts - Sir 29:10 (Sirach): quotation, high confidence - Basil, Hom. 7.4 (Homilies and Sermons): allusion, low confidence ### Translation notes - 'Lose money for the sake of a brother' is Sir 29:10. Compare Basil, Homily 7.4. ### Citation (SBL) Ambrose, Nab. 25 (CSEL 32.2:480–481; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/25). ## On Naboth 26 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-26 - Source: CSEL 32.2:481–482 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Women spend fortunes on jewels and silks that burden and chill them; polished stones should teach the polishing of hard minds. ### Latin text delectantur et conpedibus mulieres, dummodo auro ligentur. non putant onera esse, si pretiosa sint, non existimant uincula esse, si in his thensaurus coruscet. delectant et uulnera, ut aurum auribus inseratur et margaritae pendeant. habent et gemmae pondera sua, habent et uestes sua frigora. sudatur in gemmis, algetur in sericis: tamen pretia iuuant et quae natura auersatur commendat auaritia. zmaragdos et hyacinthos beryllum achaten topazion amethystum iaspin sardium summo quaerunt furore. uel si dimidium patrimonii petatur, non parcunt dispendio, dum indulgent cupiditati. non abnuo gratum quendam lapidum istorum esse fulgorem, sed tamen lapidum. et ipsi admonent contra naturam expoliti, ut saxorum deponerent asperitatem, rigorem magis mentis esse expoliendum. ### English translation (Claude) Women delight even in fetters, provided they are bound with gold. They do not think them burdens if they are precious, they do not consider them chains if treasure gleams in them. Even wounds delight them, so that gold may be inserted in their ears and pearls hang there. Gems too have their weights, garments too their chills. They sweat in gems, they shiver in silks; yet the prices please, and avarice commends what nature turns away from. Emeralds and jacinths, beryl, agate, topaz, amethyst, jasper, sardius they seek with the utmost frenzy. Even if half an estate is asked, they do not spare the expense while they indulge their desire. I do not deny that these stones have a certain pleasing brilliance, but they are stones nonetheless. And they themselves, polished against nature so as to lay aside the roughness of rocks, admonish that the hardness of the mind should rather be polished. ### Scripture references - 1 Tim 2:9: allusion, low confidence ### Extrabiblical texts - Basil, Hom. 7.4 (Homilies and Sermons): allusion, low confidence ### Translation notes - Translated as written. Compare Basil, Homily 7.4. ### Citation (SBL) Ambrose, Nab. 26 (CSEL 32.2:481–482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/26). ## On Naboth 27 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-27 - Source: CSEL 32.2:482 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Riches cannot lengthen life, cure illness, or free from death, and the rich who gave nothing to the poor find nothing at the end. ### Latin text Quis artifex unum diem uitae hominis potuit adiungere? quem diuitiae ab inferis redemerunt? cuius aegritudinem pecunia mitigauit? non in abundantia inquit uita eius. et alibi: nihil prosunt thensauri iniustis, iustitia autem liberat a morte. merito clamat Dauid: diuitiae si fluant, nolite cor adponere. quid enim mihi prosunt, si me a morte liberare non possunt? quid mihi prosunt, si mecum post mortem esse non possunt? hic adquiruntur, hic relinquuntur. somnium igitur loquimur, non patrimonium. unde bene ait idem propheta de diuitibus: dormierunt somnum suum et nihil inuenerunt omnes uiri diuitiarum in manibus suis, hoc est: nihil inuenerunt operibus suis diuites, qui nihil pauperi contulerunt. nullius iuuerunt inopiam, nihil ad utilitatem suam proficiens repperire potuerunt. ### English translation (Claude) What craftsman has been able to add one day to a man's life? Whom have riches redeemed from hell? Whose sickness has money relieved? 'His life is not in abundance,' it says. And elsewhere: 'Treasures profit the unjust nothing, but righteousness frees from death.' Rightly David cries: 'If riches flow, do not set your heart on them.' For what do they profit me if they cannot free me from death? What do they profit me if they cannot be with me after death? They are gained here, they are left here. We speak, then, of a dream, not an estate. Hence the same prophet says well of the rich: 'They slept their sleep, and all the men of riches found nothing in their hands'; that is: the rich who gave nothing to the poor found nothing in their works. They helped no one's want; they could find nothing that profited themselves. ### Scripture references - Matt 6:27: allusion, high confidence - Luke 12:15: quotation, high confidence - Prov 10:2: quotation, high confidence - Ps 62:10 (61:11 LXX): quotation, high confidence - Ps 76:5 (75:6 LXX): quotation, high confidence ### Citation (SBL) Ambrose, Nab. 27 (CSEL 32.2:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/27). ## On Naboth 28 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-28 - Source: CSEL 32.2:482–483 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man, like Dis, god of the dead, is an insatiable whirlpool of greed, a slave of sin more wretched than any slave. ### Latin text ipsum nomen considera. Ditem dicunt gentiles inferi praesulem, arbitrum mortis. ditem appellant et diuitem, quod nisi mortem diues inferre non nouerit, cui regnum de mortuis, cui sedes inferna sint. quid est enim diues nisi inexplebilis quidam gurges diuitiarum, inexplebilis auri fames aut sitis? quo plus hauserit, plus inardescit. qui diligit inquit argentum non satiabitur argento et infra: et quidem hoc pessimus languor; sicut enim fuit, ita et abiit, et abundantia eius laborat in uentum. et quidem omnes dies eius in tenebris et luctu et iracundia multa et languore et ira, ut tolerabilior sit condicio seruulorum; illi enim hominibus seruiunt, iste peccato; qui enim facit peccatum seruus est peccati. semper in laqueis, semper in uinculis, numquam liber a conpedibus, quia semper in criminibus. quam misera seruitus seruire peccatis! ### English translation (Claude) Consider the very name. The pagans call the ruler of the underworld, the arbiter of death, Dis. They call him dis, as also the rich man (diues), because the rich man knows how to bring nothing but death, he to whom belongs a kingdom over the dead, whose seat is in hell. For what is a rich man but an insatiable whirlpool of riches, an insatiable hunger or thirst for gold? The more he has drunk, the more he burns. 'He who loves silver,' it says, 'will not be satisfied with silver,' and further on: 'And this indeed is a very grievous sickness; for as he came, so he went, and his abundance labors for the wind. And all his days are in darkness and grief and much anger and sickness and wrath'; so that the condition of slaves is more bearable; for they serve men, he serves sin; for 'whoever commits sin is a slave of sin.' Always in snares, always in chains, never free of fetters, because always in crimes. How wretched a slavery, to be a slave to sins! ### Scripture references - Eccl 5:10 (5:9 LXX): quotation, high confidence - Eccl 5:16 (5:15 LXX): quotation, high confidence - Eccl 5:17 (5:16 LXX): quotation, high confidence - John 8:34: quotation, high confidence ### Translation notes - The pun links Dis, the Roman god of the underworld (from dives, 'rich'), with the rich man. Eccl 5:10, 16–17 is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 28 (CSEL 32.2:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/28). ## On Naboth 29 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-29 - Source: CSEL 32.2:483–484 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man cannot sleep for greed, like the rich fool in the parable, to whom God said that his soul would be required that night. ### Latin text Naturae ipsius nescit munia nec somni ipsius uices nouit aut cibi fungitur suauitate, cuius nullum est inmune seruitium; dulcis enim somnus serui, et si modicum et si multum edat, et satiato diuitiis non est qui sinat eum dormire. excitat eum cupiditas, exagitat cura peruigil aliena rapiendi, torquet inuidia, mora uexat, sterilitas prouentuum infecunda perturbat, sollicitat abundantia. unde illi diuiti, cuius possessio uberes fructus adtulit, qui cogitauit intra se dicens: quid faciam, quod non habeo quo congregem fructus meos? et dixit: hoc faciam, destruam horrea et maiora faciam, et illo congregabo omnia quae nata sunt mihi et dicam animae meae: anima. habes multa bona in annos multos posita: requiesce, manduca, bibe, epulare; respondit deus: stulte, hac nocte animam tuam repetunt a te; quae autem parasti cuius erunt? ne ipse quidem deus eum dormire permittit. ### English translation (Claude) He does not know the duties of nature itself, nor does he know the alternations of sleep or enjoy the sweetness of food, he whose slavery has no exemption; for 'sweet is the sleep of the servant, whether he eats little or much; but for one sated with riches there is none who lets him sleep.' Desire wakes him, the sleepless care of seizing others' goods harries him, envy tortures him, delay vexes him, barren failure of harvests disturbs him, abundance troubles him. Hence to that rich man whose land brought forth abundant fruits, who thought within himself, saying: 'What shall I do, since I have nowhere to gather my fruits?' And he said: 'This I will do: I will pull down my barns and build bigger ones, and there I will gather all that has grown for me, and I will say to my soul: Soul, you have many goods laid up for many years: rest, eat, drink, feast'; God answered: 'Fool, this night they demand your soul from you; and what you have prepared, whose will it be?' Not even God himself lets him sleep. ### Scripture references - Eccl 5:12 (5:11 LXX): quotation, high confidence - Luke 12:16: allusion, high confidence - Luke 12:17: quotation, high confidence - Luke 12:18: quotation, high confidence - Luke 12:19: quotation, high confidence - Luke 12:20: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.1 (Homilies and Sermons): allusion, medium confidence ### Translation notes - Eccl 5:12 (Greek 5:11) is quoted. Compare Basil, Homily 6.1–2 (on Luke 12). ### Citation (SBL) Ambrose, Nab. 29 (CSEL 32.2:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/29). ## On Naboth 30 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-30 - Source: CSEL 32.2:484–485 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich fool's 'What shall I do?' is the cry of a starving poor man contemplating death for want of food. ### Latin text interpellat cogitantem, excitat dormientem. sed nec ipse se quietum esse patitur, qui de abundantia sollicitatur et in ubertate fructuum uocem egentis emittit. quid faciam? inquit. nonne haec pauperis uox est, non habentis subsidia uiuendi? egens omnium huc atque illuc respicit, scrutatur hospitium, nihil inuenit ad usum alimenti. considerat nihil miserius quam fame confici et cibi indigentia mori, quaerit mortis conpendia et tolerabiliora obeundi supplicia rimatur, arripit gladium, suspendit laqueum, ignis adolet, explorat uenenum. et inter haec dubius quid eligat dicit: quid faciam? deinde uitae huius suauitate reuocatus cupit reuocare sententiam, si possit uiuendi substantiam repperire. aspicit nuda omnia, uacua omnia. ait: quid faciam? unde mihi alimenta. unde uestitus? uolo uiuere, si habeam quomodo possim uitam hanc sustinere, sed quibus cibis, quibus subsidiis? quid faciam inquit, quod non habeo. ### English translation (Claude) He interrupts him as he thinks, he wakes him as he sleeps. But neither does the man let himself be quiet, who is troubled by abundance and in plenty of fruits utters the voice of one in need. 'What shall I do?' he says. Is not this the voice of a poor man, who has no means of living? Lacking everything, he looks here and there, searches his lodging, finds nothing for food. He considers that nothing is more wretched than to be worn out by hunger and to die for want of food; he seeks short cuts to death and searches out more bearable punishments of dying; he seizes a sword, hangs up a noose, kindles a fire, tries poison. And amid these, doubtful what to choose, he says: 'What shall I do?' Then, called back by the sweetness of this life, he wishes to recall his decision, if he can find the means of living. He looks at everything bare, everything empty. He says: 'What shall I do? Where can I get food, where clothing? I want to live, if I have the means to sustain this life; but with what food, with what supplies?' 'What shall I do,' he says, 'since I do not have?' ### Scripture references - Luke 12:17: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.2 (Homilies and Sermons): allusion, medium confidence ### Translation notes - Compare Basil, Homily 6.2. ### Citation (SBL) Ambrose, Nab. 30 (CSEL 32.2:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/30). ## On Naboth 31 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-31 - Source: CSEL 32.2:485 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich fool complains of want amid abundance, more wretched than the poor, since he alone is to blame. ### Latin text clamat se diues non habere: paupertatis hic sermo est: de inopia queritur abundans fructibus. non habeo inquit quo congregem fructus? putares illum dicere: non habeo fructus, unde uiuendum est mihi. beatus qui de abundantia periclitatur? immo miserior iste fecunditatibus suis quam pauper, cui periculum de egestate est. habet ille unde excuset aerumnam, habet certe iniuriam, non habet culpam: iste non habet quem praeter se arguat. ### English translation (Claude) The rich man cries that he does not have: this is the speech of poverty; abounding in fruits, he complains of want. 'I have nowhere,' he says, 'to gather my fruits.' You would think he was saying: 'I have no fruits on which to live.' Is he happy who is endangered by abundance? Rather this man is more wretched in his fruitfulness than the poor man, whose danger comes from need. That one has something to excuse his hardship; he has injury, certainly, not guilt; this one has no one to accuse but himself. ### Scripture references - Luke 12:17: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.2 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 6.2. ### Citation (SBL) Ambrose, Nab. 31 (CSEL 32.2:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/31). ## On Naboth 32 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-32 - Source: CSEL 32.2:485 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich fool should have opened his barns to the hungry instead of building bigger ones. ### Latin text et dixit: hoc faciam, destruam horrea. putes adhuc illum dicere: aperiam horrea, ingrediantur qui tolerare famem non queunt, ueniant inopes, intrent pauperes, repleant sinus suos. destruam parietes, qui excludunt esurientem. ut quid ego abscondam, cui deus facit abundare quod largiar? ut quid repagulis portarum claudam frumenta, quibus deus totum repleuit camporum ambitum, quae sine custode nascuntur et abundant? ### English translation (Claude) 'And he said: This I will do: I will pull down my barns.' You would think he was still going to say: 'I will open my barns; let those come in who cannot bear hunger; let the needy come, let the poor enter, let them fill their laps. I will pull down the walls that shut out the hungry. Why should I hide what God makes abound for me to give? Why should I shut up with the bars of doors grain with which God has filled the whole circuit of the fields, which grows without a guard and abounds?' ### Scripture references - Luke 12:18: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.3 (Homilies and Sermons): allusion, low confidence ### Citation (SBL) Ambrose, Nab. 32 (CSEL 32.2:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/32). ## On Naboth 33 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-33 - Source: CSEL 32.2:485–486 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich fool, hoarding for higher prices, should have imitated Joseph and fed the poor; his barns are storehouses of iniquity. ### Latin text Uicta est spes auari, rumpuntur uetusta horrea messibus nouis. minus habui et frustra seruaui; plus natum est. cui congrego? dum incrementa pretiorum aucupor, amisi usum beneficiorum. quantas anni superioris frumento potui animas pauperum reseruare? haec me magis delectarent pretia, quae non nummo aestimantur, sed gratia. imitabor sanctum Ioseph humanitatis praedicatione, clamabo uoce magna: uenite, pauperes, edite panes meos, expandite gremium, suscipite frumentum. fecunditas diuitis, totius orbis abundantia omnium debet esse fertilitas. tu uero non hoc dicis, sed ais: destruam horrea. recte destruis ea, a quibus nullus pauper onustus reuertit. horrea iniquitatis receptacula, non pietatis subsidia. recte destruit, quia sapienter aedificare non nouit. destruit sua diues, qui nescit aeterna, destruit horrea, qui non nouit sua frumenta diuidere, sed claudere. ### English translation (Claude) The hope of the greedy man is defeated; the old barns burst with new harvests. 'I had less, and I kept it in vain; more has grown. For whom do I gather? While I hunted for rising prices, I lost the use of kindnesses. How many souls of the poor could I have saved with last year's grain? These prices would delight me more, which are valued not in money but in grace. I will imitate holy Joseph in proclaiming humanity; I will cry with a loud voice: Come, you poor, eat my bread, open your lap, receive grain.' The fruitfulness of the rich man, the abundance of the whole world, ought to be the fertility of all. But you do not say this; you say: 'I will pull down my barns.' Rightly you pull down those from which no poor man returns laden. Barns are receptacles of iniquity, not supports of piety. Rightly he pulls them down, because he does not know how to build wisely. The rich man who does not know eternal things pulls down his own; he pulls down his barns, who does not know how to divide his grain, but only how to shut it up. ### Scripture references - Gen 41:56: allusion, high confidence - Prov 9:5: quotation, high confidence - Luke 12:18: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.3 (Homilies and Sermons): allusion, low confidence ### Translation notes - 'Come, eat my bread' echoes Prov 9:5. Compare Basil, Homily 6.3. ### Citation (SBL) Ambrose, Nab. 33 (CSEL 32.2:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/33). ## On Naboth 34 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-34 - Source: CSEL 32.2:486 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The cost of new barns would have fed the poor. ### Latin text et maiora inquit faciam. infelix, uel id dispensato pauperibus, quod pro sumptu aedificationis inpendis. dum liberalitatis gratiam refugis, damna aedificationis exsoluis. ### English translation (Claude) 'And I will make bigger ones,' he says. Unhappy man, at least distribute to the poor what you spend on the cost of building. While you flee the grace of generosity, you pay the losses of building. ### Scripture references - Luke 12:18: quotation, high confidence ### Citation (SBL) Ambrose, Nab. 34 (CSEL 32.2:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/34). ## On Naboth 35 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-35 - Source: CSEL 32.2:486–487 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The greedy man profits from scarcity and fears abundance lest it reach the poor, claiming the earth's produce to deny it to others. ### Latin text et addidit: illo congregabo omnia quae nata sunt mihi et dicam animae meae: anima mea, habes multa bona. conficitur auarus semper ubertate prouentuum, dum uilitatem alimoniae calculatur. fecunditas enim uniuersorum est, sterilitas soli auaro est quaestuosa. delectatur magis enormitate pretiorum quam abundantia copiarum et mauult habere quod solus quam quod cum omnibus uendat. uide timentem, ne superfluat cumulus frumentorum, ne supra horrea redundans transfundatur in pauperes et boni alicuius occasio indigentibus adquiratur. soli sibi partus terrarum uindicat, non quo ipse uti uelit, sed aliis denegare. ### English translation (Claude) And he added: 'There I will gather all that has grown for me, and I will say to my soul: My soul, you have many goods.' The greedy man is always worn out by the abundance of harvests, while he calculates the cheapness of food. For fruitfulness belongs to all; barrenness is profitable only to the greedy man. He delights more in the enormity of prices than in the abundance of supplies, and prefers to have what he alone sells rather than what he sells with everyone. See him afraid lest the heap of grain overflow, lest, running over the barns, it pass to the poor and some occasion of good be gained for the needy. He claims the produce of the earth for himself alone, not to use it himself but to deny it to others. ### Scripture references - Luke 12:18: quotation, high confidence - Luke 12:19: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 6.3 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 6.3. ### Citation (SBL) Ambrose, Nab. 35 (CSEL 32.2:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/35). ## On Naboth 36 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-36 - Source: CSEL 32.2:487 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Riches are goods only when given to the poor, by which one lends to God and becomes bread to the hungry and father to orphans. ### Latin text Habes inquit multa bona. nescit auarus bona nisi ea quae quaestuosa sunt nominare. sed adquiesco ei, ut bona dicantur quae sunt pecuniaria. cur ergo de bonis facitis mala, cum de malis bona facere debeatis? scriptum est enim: facite uobis amicos de mammona iniquitatis. ei ergo qui uti sciat bona sunt, qui uti nesciat recte mala. dispersit, dedit pauperibus, iustitia eius manet in aeternum. quid hoc melius? bona sunt, si pauperi largiaris, in quo tibi debitorem deum quadam pietatis faeneratione constituas. bona sunt, si aperias horrea iustitiae tuae, ut sis panis pauperum, uita egentium, oculus caecorum, orbatorum infantium pater. ### English translation (Claude) 'You have,' he says, 'many goods.' The greedy man does not know how to call anything goods except what is profitable. But I agree with him that monetary things may be called goods. Why, then, do you make evils out of goods, when you ought to make goods out of evils? For it is written: 'Make friends for yourselves by the mammon of iniquity.' To one who knows how to use them, then, they are goods; to one who does not know how, rightly evils. 'He has scattered, he has given to the poor; his righteousness remains forever.' What is better than this? They are goods if you give to the poor, by which you make God your debtor by a kind of lending of piety. They are goods if you open the barns of your righteousness, so that you may be the bread of the poor, the life of the needy, the eye of the blind, the father of orphaned children. ### Scripture references - Luke 12:19: quotation, high confidence - Luke 16:9: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - Prov 19:17: allusion, high confidence - Job 29:15: allusion, high confidence - Job 29:16: allusion, high confidence ### Translation notes - 'The eye of the blind … father of the orphan' echoes Job 29:15–16. ### Citation (SBL) Ambrose, Nab. 36 (CSEL 32.2:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/36). ## On Naboth 37 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-37 - Source: CSEL 32.2:487–489 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The safest storehouses for grain are the poor, widows, and infants, where it is kept forever and returns with increase. ### Latin text habes unde facias, quid uereris? tua te uoce conuenio. habes multa bona in annos multos posita, potes et tibi et aliis abundare, habes fecunditatem publicam: quid destruis horrea,? ostendo tibi, ubi melius tua frumenta custodias, ubi bene saepias, ut fures tibi ea auferre non possint. include ea in corde pauperum, ubi ea nullus curculio consumat, nulla corrumpat uetustas. habes apothecas inopum sinus, habes apothecas uiduarum domos, habes apothecas ora infantium, ut dicatur tibi: ex ore infantium et lactantium perfecisti laudem. istae sunt apothecae, quae maneant in aeternum, ista horrea, quae fecunditas futura non destruat. nam quid iterum facias, si tibi plus natum fuerit anno sequenti? iterum ergo et illa destrues quae nunc facere paras et maiora facies. dat enim tibi fecunditatem deus, ut aut uincat aut condemnet auaritiam tuam, quo excusationem habere non possis: tu uero quod per te multis nasci uoluit tibi soli reseruas, immo et tibi adimis; magis enim seruares tibi, si dispertireris aliis; bonorum enim fructus munerum in eos ipsos qui contulerint reuertuntur et gratia liberalitatis in auctorem redit. denique scriptum est: seminate uobis ad iustitiam. esto spiritalis agricola, sere quod tibi prosit. bona satio in corde uiduarum. si terra tibi fructus reddit uberiores quam acceperit, quanto magis misericordiae remuneratio reddet multiplicatiora quae dederis! ### English translation (Claude) You have the means to do it; what do you fear? I meet you with your own words. 'You have many goods laid up for many years': you can abound both for yourself and for others; you have a public fruitfulness: why do you pull down your barns? I will show you where you may better keep your grain, where you may fence it well, so that thieves cannot take it from you. Shut it in the hearts of the poor, where no weevil consumes it, no age spoils it. You have as storehouses the laps of the needy, you have as storehouses the houses of widows, you have as storehouses the mouths of infants, so that it may be said to you: 'Out of the mouth of infants and sucklings you have perfected praise.' These are the storehouses that remain forever, these the barns which future fruitfulness will not pull down. For what will you do again if more grows for you next year? You will pull down again those which you now prepare to make and will make bigger ones. For God gives you fruitfulness so that it may either overcome or condemn your avarice, so that you can have no excuse; but you keep for yourself alone what he wished to grow through you for many, or rather you take it from yourself; for you would keep it better for yourself if you shared it with others; for the fruits of good gifts return to those who bestowed them, and the grace of generosity returns to its author. Indeed it is written: 'Sow for yourselves unto righteousness.' Be a spiritual farmer; sow what will profit you. Good is the sowing in the hearts of widows. If the earth gives you back richer fruits than it received, how much more will the reward of mercy give back manifold what you have given! ### Scripture references - Luke 12:19: quotation, high confidence - Matt 6:19: allusion, high confidence - Matt 6:20: allusion, high confidence - Ps 8:2 (8:3 LXX): quotation, high confidence - Matt 21:16: quotation, high confidence - Hos 10:12: quotation, high confidence - 2 Cor 9:6: allusion, medium confidence ### Extrabiblical texts - Basil, Hom. 6.3 (Homilies and Sermons): allusion, low confidence ### Translation notes - 'Sow for yourselves unto righteousness' is Hos 10:12. Compare Basil, Homily 6.3. ### Citation (SBL) Ambrose, Nab. 37 (CSEL 32.2:487–489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/37). ## On Naboth 38 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-38 - Source: CSEL 32.2:489 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Death comes by night to the greedy fool, who hoped in eating and drinking, while mercy brings the just to the day of paradise. ### Latin text Deinde, homo, nescis quia terrae partum praeuenit dies mortis, misericordia autem incursum mortis excludit? adsistunt iam qui reposcant animam tuam, et tu adhuc differs operum fructus tuorum, tu adhuc tempora tibi uiuendi longa metaris? stulte, hac nocte animam tuam repetunt a te. bene ait nocte. nocte anima auari reposcitur: a tenebris incipit et in tenebris perseuerat. auaro nox semper est, dies iusto, cui dicitur: amen, amen dico tibi, hodie mecum eris in paradiso. stultus autem sicut luna mutatur, iusti autem fulgebunt sicut sol in regno patris sui. recte arguitur stultitiae qui in manducando et bibendo locarit spem suam. et ideo tempus ei mortis urgetur secundum quod dictum est ab ipsis qui gulae seruiunt: manducemus et bibamus; cras enim moriemur. recte dicitur stultus qui animae suae corporalia subministrat, quia recondit quae cui seruet ignorat. ### English translation (Claude) Then, O man, do you not know that the day of death comes before the earth's produce, but mercy shuts out the onset of death? Already those are standing by who demand back your soul, and you still put off the fruits of your works, you still measure out long times of living for yourself? 'Fool, this night they demand your soul from you.' He says well 'night.' At night the soul of the greedy man is demanded back: it begins from darkness and continues in darkness. For the greedy man it is always night; for the just man day, to whom it is said: 'Truly, truly I say to you, today you will be with me in paradise.' 'The fool changes like the moon,' but 'the just will shine like the sun in the kingdom of their Father.' Rightly he is convicted of folly who has placed his hope in eating and drinking. And therefore the time of death presses on him, according to what is said by those who serve the belly: 'Let us eat and drink, for tomorrow we shall die.' Rightly he is called a fool who supplies bodily things to his soul, because he stores up what he does not know for whom he keeps. ### Scripture references - Luke 12:20: quotation, high confidence - Luke 23:43: quotation, high confidence - Matt 13:43: quotation, high confidence - Isa 22:13: quotation, high confidence - 1 Cor 15:32: quotation, high confidence - Ps 39:6 (38:7 LXX): allusion, high confidence ### Extrabiblical texts - Sir 27:11 (Sirach): quotation, high confidence ### Translation notes - 'The fool changes like the moon' is Sir 27:11. ### Citation (SBL) Ambrose, Nab. 38 (CSEL 32.2:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/38). ## On Naboth 39 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-39 - Source: CSEL 32.2:489–490 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The miser's hoard will go to others; better to be a generous steward and father of orphans, since only grace goes with us to judgment. ### Latin text et ideo ei dicitur: quae autem parasti cuius erunt? quid cottidie metiris et numeras et obsignas? quid aurum trutinas, argentum ponderas? quanto melius est liberalem esse dispensatorem quam sollicitum custodem! quantum tibi prodesset ad gratiam multorum pupillorum patrem nominari quam innumeras stateras in sacculo obsignatas habere! pecunia etenim hic relinquitur, gratia nobiscum ad iudicem meriti defertur. ### English translation (Claude) And therefore it is said to him: 'And what you have prepared, whose will it be?' Why do you daily measure and count and seal? Why weigh gold, weigh silver? How much better it is to be a generous steward than an anxious guard! How much more it would profit you for grace to be called the father of many orphans than to have countless coins sealed in a bag! For money is left here; grace is carried with us to the judge of merit. ### Scripture references - Luke 12:20: quotation, high confidence ### Citation (SBL) Ambrose, Nab. 39 (CSEL 32.2:489–490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/39). ## On Naboth 40 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-40 - Source: CSEL 32.2:490–491 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The poor are not cursed but blessed; mercy gives according to need, not merit, and must not be postponed. ### Latin text Sed fortasse dicas quod uulgo soletis dicere: non debemus donare ei cui deus ita maledixit, ut eum egere uellet. sed non pauperes maledicti, cum scriptum sit: beati pauperes, quoniam ipsorum est regnum caelorum. non de paupere, sed de diuite scriptura dicit: captans pretia frumenti maledictus erit. deinde non requiras quid unusquisque mereatur. misericordia non de meritis iudicare consueuit, sed necessitatibus subuenire, iuuare pauperem, non examinare iustitiam; scriptum est enim: beatus qui intellegit super egenum et pauperem. quis est qui intellegit? qui conpatitur ei, qui aduertit consortem esse naturae, qui cognoscit quod et diuitem et pauperem fecit dominus, qui scit quod sanctificet fructus suos, si de his delibet aliquam pauperibus portionem. ergo cum habeas unde benefacias, ne differas dicens: cras dabo, ne largiendi amittas copiam. periculosa est de alterius salute dilatio, potest fieri ut dum tu differs, ille moriatur. magis ante mortem praecurre, ne forte auaritia te et cras impediat et promissa fraudentur. ### English translation (Claude) But perhaps you say what you are accustomed to say commonly: 'We ought not to give to one whom God has so cursed that he willed him to be in need.' But the poor are not cursed, since it is written: 'Blessed are the poor, for theirs is the kingdom of heaven.' Scripture speaks not of the poor man but of the rich man: 'He who hoards up the price of grain will be cursed.' Then, do not ask what each deserves. Mercy is not accustomed to judge of merits but to relieve needs, to help the poor man, not to examine his righteousness; for it is written: 'Blessed is he who considers the needy and the poor.' Who is it who considers? He who has compassion on him, who notices that he is a sharer of his nature, who knows that the Lord made both rich and poor, who knows that he sanctifies his fruits if he sets aside some portion of them for the poor. So since you have the means to do good, do not put it off, saying: 'Tomorrow I will give,' lest you lose the opportunity of giving. Delay about another's life is dangerous; it may be that while you put off, he dies. Rather, run ahead of death, lest perhaps avarice hinder you tomorrow too and your promises be cheated. ### Scripture references - Matt 5:3: quotation, high confidence - Prov 11:26: quotation, high confidence - Ps 41:1 (40:2 LXX): quotation, high confidence - Prov 22:2: allusion, high confidence - Prov 3:28: allusion, high confidence ### Translation notes - 'He who hoards up the price of grain' is Prov 11:26 in the Greek form. 'Do not say: tomorrow I will give' is Prov 3:28. ### Citation (SBL) Ambrose, Nab. 40 (CSEL 32.2:490–491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/40). ## On Naboth 41 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-41 - Source: CSEL 32.2:491 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich should not even seize others' goods; Jezebel figures avarice, which promises possessions by false charges and murder. ### Latin text Sed quid dicam, ne differas liberalitatem? utinam non adproperes rapinam, utinam quod concupieris, non extorqueas, utinam alienum non petas. negatum praetermittas, excusatum patienter feras, non audias illam Iezabel, quae est auaritia, quodam profluuio uanitatis dicentem: ego tibi dabo possessionem, quam desideras. tu tristis es, quia uis mensuram considerare iustitiae, ut alienum non eripias: ego habeo mea iura, habeo meas leges. calumniabor, ut spoliem, et ut possessio pauperis eripiatur, uita pulsabitur. ### English translation (Claude) But why should I tell you not to put off generosity? Would that you did not hasten to robbery, would that you did not extort what you have coveted, would that you did not seek what belongs to another! Pass over what has been denied, bear patiently what has been excused; do not listen to that Jezebel, which is avarice, saying with a kind of flood of vanity: 'I will give you the property you desire. You are sad because you wish to consider the measure of justice, so as not to snatch what belongs to another: I have my own rights, I have my own laws. I will bring false charges so as to despoil, and so that the poor man's property may be snatched, his life will be attacked.' ### Scripture references - 1 Kgs 21:7 (3 Kgdms 20:7 LXX): allusion, high confidence ### Translation notes - 'Jezebel' is interpreted as 'flood of vanity' (a traditional etymology). ### Citation (SBL) Ambrose, Nab. 41 (CSEL 32.2:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/41). ## On Naboth 42 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-42 - Source: CSEL 32.2:491 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Jezebel is the recurring figure of the avarice of the rich, a destructive flood. ### Latin text quid enim aliud in illa historia nisi diuitum auaritia describitur, quae est uanum profluuium, quod omnia fluuii modo rapiat et nulli usui profutura transducat? haec est Iezabel non una, sed multiplex, non unius temporis, sed temporum plurimorum. haec omnibus dicit, sicut illa dixit uiro suo Achab: ### English translation (Claude) For what else is described in that story but the avarice of the rich, which is a vain flood that sweeps everything away like a river and carries it off to profit no use? This is not one Jezebel but many, not of one time but of very many times. She says to all, as that one said to her husband Ahab: ### Scripture references - 1 Kgs 21:7 (3 Kgdms 20:7 LXX): allusion, high confidence ### Translation notes - The sentence runs on into section 43. ### Citation (SBL) Ambrose, Nab. 42 (CSEL 32.2:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/42). ## On Naboth 43 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/1/#p-43 - Source: CSEL 32.2:491–492 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose quotes Jezebel's letter ordering a fast and false witnesses to have Naboth stoned. ### Latin text surge, manduca panem et redi ad te. ego tibi dabo uineam Nabuthae Israhelitae. et scripsit librum nomine Achab et signauit anulo illius et misit librum ad seniores et ad liberos eos, qui morabantur cum Nabuthae. et erat scriptum in libro: ieiunate ieiunium et constituite Nabuthae in principem populi et constituite duos uiros filios iniquitatis ex diuerso eius, ut falsum testimonium perhibeant aduersus eum dicentes: benedixit deum et regem et producite illum et lapidate. ### English translation (Claude) 'Rise, eat bread, and return to yourself. I will give you the vineyard of Naboth the Israelite.' 'And she wrote a letter in Ahab's name and sealed it with his ring and sent the letter to the elders and to the free men who lived with Naboth. And it was written in the letter: Proclaim a fast and set Naboth at the head of the people, and set two men, sons of iniquity, opposite him, to bear false witness against him, saying: He blessed God and the king; and bring him out and stone him.' ### Scripture references - 1 Kgs 21:7 (3 Kgdms 20:7 LXX): quotation, high confidence - 1 Kgs 21:8 (3 Kgdms 20:8 LXX): quotation, high confidence - 1 Kgs 21:9 (3 Kgdms 20:9 LXX): quotation, high confidence - 1 Kgs 21:10 (3 Kgdms 20:10 LXX): quotation, high confidence ### Translation notes - 1 Kgs 21:7–10 is quoted in the Greek/Old Latin form, where 'blessed' is a euphemism for 'cursed.' ### Citation (SBL) Ambrose, Nab. 43 (CSEL 32.2:491–492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/43). ## On Naboth 44 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-44 - Source: CSEL 32.2:492 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich fast and attend church to further their crimes, but God rejects such fasting and demands justice and care for the poor. ### Latin text Quam euidenter expressa est diuitum consuetudo? contristantur, si aliena non rapiant, renuntiant cibo, ieiunant, non ut peccatum minuant, sed ut crimen admittant. uideas illos tunc conuenientes ad ecclesiam officiosos humiles adsiduos, ut effectum sceleris impetrare mereantur. sed dicit illis deus: non hoc ieiunium elegi, non si flectas ut circulum collum tuum, cinerem etiam et cilicium substernas, nec sic uocabitis ieiunium acceptum. non tale ieiunium elegi, dicit dominus. sed solue omnem conligationem iniustitiae, dissolue obligationes uiolentarum commutationum, dimitte confractos in remissionem et omnem conscriptionem iniquam disrumpe. frange panem tuum esurienti et egenos non habentes tectum induc in domum tuam. si uideris nudum, uesti et domesticos seminis tui non despicies. tunc orietur tibi matutinum lumen tuum, et sanitas tua matura orietur et praecedet ante te iustitia et maiestas dei circumdabit te. tunc clamabis, et deus exaudiet te; adhuc te loquente dicet: ecce adsum. ### English translation (Claude) How clearly the custom of the rich is expressed! They are saddened if they do not seize others' goods; they renounce food, they fast, not to lessen sin but to commit crime. You may see them then coming to church, dutiful, humble, assiduous, so that they may deserve to obtain the accomplishment of their crime. But God says to them: 'I have not chosen this fast, not if you bend your neck like a hoop and spread ashes and sackcloth beneath you; not even so will you call it an acceptable fast. Not such a fast have I chosen, says the Lord. But loose every bond of injustice, undo the obligations of violent bargains, let the broken go free, and tear up every unjust contract. Break your bread to the hungry, and bring the needy who have no roof into your house. If you see one naked, clothe him, and do not despise those of your own seed. Then your morning light will rise for you, and your health will rise quickly, and righteousness will go before you, and the majesty of God will surround you. Then you will cry, and God will hear you; while you are still speaking he will say: Behold, I am here.' ### Scripture references - Isa 58:5: quotation, high confidence - Isa 58:6: quotation, high confidence - Isa 58:7: quotation, high confidence - Isa 58:8: quotation, high confidence - Isa 58:9: quotation, high confidence ### Translation notes - Isa 58:5–9 is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 44 (CSEL 32.2:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/44). ## On Naboth 45 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-45 - Source: CSEL 32.2:492–493 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose confronts the rich man who uses contracts and false witness against the poor, setting God's law and the judgment of conscience against him. ### Latin text audis, diues, quid dominus deus dicat? et tu ad ecclesiam uenis, non ut aliquid largiaris pauperi, sed ut auferas. ieiunas, non ut conuiuii tui sumptus proficiat egenis, sed ut spolium de egentibus adipiscaris. quid tibi uis cum libro et carta et signaculo et conscriptione et uinculo iuris? non audisti: solue omnem conligationem iniustitiae, dissolue obligationes uiolentarum commutationum, dimitte confractos in remissionem et omnem conscriptionem iniquam disrumpe. tu mihi tabulas offers, ego tibi recito dei legem: tu atramento scribis, ego tibi spiritu dei inscripta repeto oracula prophetarum: tu testimonia falsa conponis, ego testimonium conscientiae tuae posco, quam iudicem tui effugere et declinare non poteris, cuius testimonium non poteris recusare in die, qua reuelabit deus occulta hominum. tu dicis: destruam horrea: dominus dicit: sine magis quidquid intra horreum est pauperibus deputari, sine cellas istas egenis prodesse. tu dicis: maiora faciam et illo congregabo omnia quae nata sunt mihi: dominus dicit: frange esurienti panem tuum. tu dicis: tollam pauperi domum suam: dominus autem dicit ut egenos non habentes tectum inducas in domum tuam. quomodo uis, diues, ut deus te exaudiat, cum tu deum non putes audiendum? si non adquiescatur arbitrio diuitis, scaena conponitur, dei aestimatur iniuria, si diuitis petitio refutetur. ### English translation (Claude) Do you hear, rich man, what the Lord God says? And you come to church not to give something to the poor but to take away. You fast, not so that the cost of your banquet may benefit the needy, but so that you may obtain spoil from the needy. What do you want with a document and paper and seal and contract and bond of law? Have you not heard: 'Loose every bond of injustice, undo the obligations of violent bargains, let the broken go free, and tear up every unjust contract'? You offer me tablets; I recite to you the law of God. You write with ink; I repeat to you the oracles of the prophets inscribed by the Spirit of God. You compose false testimonies; I ask for the testimony of your conscience, which you will not be able to flee or avoid as your judge, whose testimony you will not be able to reject on the day when God will reveal the secrets of men. You say: 'I will pull down my barns'; the Lord says: 'Rather let whatever is in the barn be assigned to the poor, let these storerooms profit the needy.' You say: 'I will make bigger ones, and there I will gather all that has grown for me'; the Lord says: 'Break your bread to the hungry.' You say: 'I will take from the poor man his house'; but the Lord says that you should bring the needy who have no roof into your house. How do you want God to hear you, rich man, when you do not think God should be heard? If the rich man's will is not complied with, a scene is staged; if the rich man's request is refused, it is reckoned an injury to God. ### Scripture references - Isa 58:6: quotation, high confidence - Isa 58:7: quotation, high confidence - 2 Cor 3:3: allusion, high confidence - Rom 2:15: allusion, high confidence - Rom 2:16: allusion, high confidence - Luke 12:18: quotation, high confidence ### Citation (SBL) Ambrose, Nab. 45 (CSEL 32.2:492–493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/45). ## On Naboth 46 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-46 - Source: CSEL 32.2:493–494 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: False witnesses, as against Susanna and Christ, condemned Naboth, who was stoned outside his own land. ### Latin text Deum inquit benedixit et regem, aequalis uidelicet persona, ut sit aequalis contumelia. benedixit inquit deum et regem. ne diuitem maledicti nomen offendat et sermonis ipso laedatur sono, benedictio pro maledicto uocatur. quaeruntur duo testes iniquitatis. duobus testibus et Susanna est adpetita, duo testis et synagoga inuenit, qui aduersus Christum falsa iactarent, duobus testibus pauper occiditur. produxerunt igitur Nabuthae foras et lapidauerunt eum. utinam uel in suis ei liceret mori! pauperi ipsam diues inuidet sepulturam. ### English translation (Claude) 'He blessed God and the king,' it says, the persons of course being equal, so that the insult may be equal. 'He blessed,' it says, 'God and the king.' Lest the word of cursing offend the rich man and he be hurt by the very sound of the word, 'blessing' is said in place of 'cursing.' Two witnesses of iniquity are sought. Susanna too was attacked by two witnesses; the synagogue too found two witnesses to throw false charges against Christ; by two witnesses the poor man is killed. 'So they brought Naboth out and stoned him.' Would that he had at least been allowed to die on his own land! The rich man begrudges the poor man even burial. ### Scripture references - 1 Kgs 21:10 (3 Kgdms 20:10 LXX): quotation, high confidence - 1 Kgs 21:13 (3 Kgdms 20:13 LXX): quotation, high confidence - Matt 26:60: allusion, high confidence ### Translation notes - Susanna is Greek Daniel 13. ### Citation (SBL) Ambrose, Nab. 46 (CSEL 32.2:493–494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/46). ## On Naboth 47 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-47 - Source: CSEL 32.2:494 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ahab feigned grief at Naboth's death and then took his vineyard, as the rich pretend sorrow over the harm they cause. ### Latin text et factum est inquit, cum audisset Achab quia mortuus est Nabuthae, conscidit uestimenta sua et cooperuit se cilicio. et factum est post haec et surrexit et descendit Achab ad uineam Nabuthae Israhelitae possidere eam. irascuntur diuites et calumniantur, ut noceant, si non optineant quod desiderauerint. cum autem calumniati nocuerint, dolere se simulant, tristes tamen et tamquam maesti non corde sed uultu in possessionis direptae locum prodeunt et inpressionis suae iniquitate potiuntur. ### English translation (Claude) 'And it came to pass,' it says, 'when Ahab heard that Naboth was dead, he tore his garments and covered himself with sackcloth. And it came to pass after this that he rose and went down to the vineyard of Naboth the Israelite to take possession of it.' The rich are angry and bring false charges in order to do harm if they do not obtain what they desired. But when by false charges they have done harm, they pretend to grieve; yet, sad and as it were mournful not in heart but in face, they go forth to the place of the property seized and enjoy the iniquity of their assault. ### Scripture references - 1 Kgs 21:16 (3 Kgdms 20:16 LXX): quotation, high confidence ### Translation notes - 1 Kgs 21:16 is quoted in the Greek form, which includes Ahab's tearing his garments. ### Citation (SBL) Ambrose, Nab. 47 (CSEL 32.2:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/47). ## On Naboth 48 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-48 - Source: CSEL 32.2:494–495 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God's sentence that dogs would lick Ahab's blood where they licked Naboth's avenged the poor man by a fitting punishment. ### Latin text Hoc diuina mouetur iustitia et auarum digna seueritate condemnat dicens: occidisti et possedisti hereditatem. propter hoc in loco, in quo linxerunt canes sanguinem Nabuthae, in eo lingent canes sanguinem tuum et meretrices lauabuntur in sanguine tuo. quam iusta, quam seuera sententia, ut quam intulit alteri mortis acerbitatem eam ipse mortis suae horrore dissoluere prohiberetur. inhumatum pauperem deus aspicit et ideo insepultum diuitem iacere decernit. ut et mortuus luat suae iniquitatis aerumnam qui nec mortuo putauit esse parcendum. itaque uulneris sui cruore perfusum cadauer in specie funeris uitae suae prodidit crudelitatem. haec cum pertulit pauper, diues arguebatur, cum diues excepit, pauper uindicabatur. ### English translation (Claude) Divine justice is moved by this and condemns the greedy man with fitting severity, saying: 'You have killed and taken possession of the inheritance. Therefore in the place where the dogs licked the blood of Naboth, there the dogs will lick your blood, and harlots will wash in your blood.' How just, how severe a sentence, that the bitterness of death he inflicted on another he himself should be prevented from dissolving by the horror of his own death! God sees the poor man unburied, and therefore decrees that the rich man shall lie unburied, so that even in death he may pay the hardship of his iniquity, who thought that not even the dead should be spared. So his corpse, drenched in the blood of his wound, by the form of its funeral betrayed the cruelty of his life. When the poor man suffered these things, the rich man was convicted; when the rich man received them, the poor man was avenged. ### Scripture references - 1 Kgs 21:19 (3 Kgdms 20:19 LXX): quotation, high confidence - 1 Kgs 22:38: allusion, high confidence ### Translation notes - 1 Kgs 21:19 and 22:38 are combined in the Greek form ('harlots will wash in your blood'). ### Citation (SBL) Ambrose, Nab. 48 (CSEL 32.2:494–495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/48). ## On Naboth 49 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-49 - Source: CSEL 32.2:495–496 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The harlots washing in Ahab's blood signify his bloody luxury; the rich should flee avarice, the Jezebel that drives to crime. ### Latin text quid sibi autem uult quod meretrices lauerunt in sanguine eius nisi forte ut meretricia quaedam in illa feritate fuisse regis perfidia proderetur uel cruenta luxuries, qui sic fuit luxuriosus, ut holus desideraret, sic cruentus, ut propter holus hominem occideret? digna auarum, digna auaritiae poena consumit. denique et Iezabel ipsam comederunt canes et uolucres caeli, ut ostenderetur quod spiritalis nequitiae fiat praeda diuitis sepultura. fuge ergo, diues, huiusmodi exitum. sed fugies eiusmodi exitum, si fugeris eiusmodi flagitium. noli esse Achab, ut possessionem finitimam concupiscas. non tibi cohabitet Iezabel illa feralis auaritia, quae tibi cruenta persuadeat, quae cupiditates tuas non reuocet, sed inpellat, quae te faciat tristiorem etiam, cum desiderata possederis, quae te faciat nudum, cum diues fueris. ### English translation (Claude) And what does it mean that harlots washed in his blood, unless perhaps to show that there was something harlot-like in the treachery of that savage king, or a bloody luxury, he who was so luxurious that he desired vegetables, so bloody that for vegetables he killed a man? A fitting punishment consumes the greedy man, fitting for avarice. Indeed dogs and the birds of heaven ate Jezebel herself, to show that the burial of the rich man becomes the prey of spiritual wickedness. Flee, then, rich man, such an end. But you will flee such an end if you flee such a crime. Do not be Ahab, so as to covet a neighboring property. Let not that Jezebel, deadly avarice, dwell with you, which may persuade you to bloody deeds, which does not call back your desires but drives them on, which makes you sadder even when you have possessed what you desired, which makes you naked when you were rich. ### Scripture references - 1 Kgs 22:38: allusion, high confidence - 2 Kgs 9:35: allusion, high confidence - 2 Kgs 9:36: allusion, high confidence - 1 Kgs 21:23 (3 Kgdms 20:23 LXX): allusion, high confidence ### Citation (SBL) Ambrose, Nab. 49 (CSEL 32.2:495–496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/49). ## On Naboth 50 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-50 - Source: CSEL 32.2:496 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The greedy rich man always feels poor and fears exposure, as Ahab's guilty conscience shows when he meets Elijah. ### Latin text Pauperiorem enim se iudicat omnis abundans, quia sibi deesse arbitratur quidquid ab aliis possidetur. toto mundo eget, cuius non capit mundus cupiditates; eius autem qui fidelis est totus mundus diuitiarum est. toto mundo fugit qui considerans conscientiam suam metuit deprehendi. et ideo Achab ad Helian secundum historiam ait, secundum aenigmata autem diues ad pauperem: inuenisti me inimicus meus. quam misera conscientia, quae se proditam doluit! ### English translation (Claude) For everyone who abounds judges himself poorer, because he thinks that whatever is possessed by others is lacking to himself. He lacks the whole world whose desires the world cannot hold; but for him who is faithful the whole world is full of riches. He flees from the whole world who, considering his conscience, fears to be caught. And therefore Ahab, according to the story, but according to the figure the rich man to the poor man, says to Elijah: 'You have found me, my enemy.' How wretched the conscience that grieved at being betrayed! ### Scripture references - Prov 17:6: allusion, medium confidence - 1 Kgs 21:20 (3 Kgdms 20:20 LXX): quotation, high confidence ### Translation notes - 'For the faithful the whole world is full of riches' is Prov 17:6a (Greek). ### Citation (SBL) Ambrose, Nab. 50 (CSEL 32.2:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/50). ## On Naboth 51 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-51 - Source: CSEL 32.2:496–497 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Elijah, poor, 'found' the guilty King Ahab; the guilty are found out, while the just escape, so that wealth is captive and poverty free. ### Latin text et dixit Helias ad eum: inueni, quoniam fecisti malum in conspectu domini. rex ille erat et rex Samariae Achab, Helias pauper et indigens panis, cui defuisset uictus substantia, nisi corui alimoniam ministrassent. adeo deiecta erat conscientia peccatoris, ut nec regalis potentiae fastu adtolleretur. itaque quasi uilis et degener inuenisti me inquit inimicus meus et deprehendisti in me quae latere credebam. nulla mentis meae occulta te fallunt; inuenisti me, patent tibi uulnera mea, captiuitas praesto est. peccator inuenitur, cum iniquitas eius proditur, iustus autem dicit: igne me examinasti, et non est inuenta in me iniquitas. Adam cum lateret, inuentus est, Moysi autem nequaquam inuenta est sepultura. inuentus est Achab, non inuentus Helias, et sapientia dei dixit: quaerent me mali et non uenient. unde et in euangelio Iesus quaerebatur et non inueniebatur. culpa igitur auctorem suum prodit. unde et Thesbites ait: inueni quoniam fecisti malum in conspectu domini, quia culpae reos tradit dominus. innocentes autem non tradit in potestatem inimicorum suorum. denique Saul quaerebat sanctum Dauid et inuenire non poterat, Dauid uero sanctus regem Saul, quem non quaerebat, inuenit, quoniam tradidit eum dominus in potestatem ipsius. captiua igitur opulentia est, paupertas libera. ### English translation (Claude) And Elijah said to him: 'I have found you, because you have done evil in the sight of the Lord.' He was a king, and Ahab king of Samaria; Elijah a poor man in need of bread, who would have lacked the means of living had not the ravens provided his food. So cast down was the sinner's conscience that he was not lifted up even by the pride of royal power. So, as one base and degenerate, he says: 'You have found me, my enemy,' and you have detected in me what I believed was hidden. No secrets of my mind escape you; you have found me, my wounds lie open to you, captivity is at hand. The sinner is found when his iniquity is betrayed; but the just man says: 'You have tested me with fire, and no iniquity was found in me.' Adam, when he hid, was found; but the burial place of Moses was by no means found. Ahab was found; Elijah was not found; and the wisdom of God said: 'The wicked will seek me and will not find me.' Hence in the gospel too Jesus was sought and not found. Guilt, then, betrays its author. Hence too the Tishbite says: 'I have found you, because you have done evil in the sight of the Lord,' because the Lord hands over those guilty of sin, but does not hand over the innocent into the power of their enemies. Indeed Saul sought holy David and could not find him, but holy David found King Saul, whom he was not seeking, because the Lord handed him over into his power. Wealth, then, is captive, poverty free. ### Scripture references - 1 Kgs 21:20 (3 Kgdms 20:20 LXX): quotation, high confidence - 1 Kgs 17:6: allusion, high confidence - Ps 17:3 (16:3 LXX): quotation, high confidence - Gen 3:8: allusion, high confidence - Deut 34:6: allusion, high confidence - Prov 1:28: quotation, high confidence - John 7:34: allusion, high confidence - 1 Sam 23:14: allusion, high confidence - 1 Sam 24:4: allusion, high confidence ### Translation notes - 'The wicked will seek me and will not find me' is Prov 1:28. ### Citation (SBL) Ambrose, Nab. 51 (CSEL 32.2:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/51). ## On Naboth 52 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-52 - Source: CSEL 32.2:497–498 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Riches, like a well, stagnate unless drawn off; almsgiving quenches the fire of sin, which otherwise threatens the rich man as it did Dives. ### Latin text Seruitis, diuites, ac miseram quidem seruitutem, qui seruitis errori, seruitis cupiditati, seruitis auaritiae, quae expleri non potest. gurges quidam insatiabilis rapidior est, cum inlata demergit, et putei modo cum exundat caeno inquinatur, terram adrodit nihil sibi profuturam. uel hoc exemplo uos admoneri conuenit. puteus enim, si nihil haurias, inerti otio et degeneri situ facile corrumpitur, exercitus autem nitescit ad speciem, dulcescit ad potum. ita et aceruus diuitiarum cumulo harenosus speciosus est usu, otio autem inutilis habetur. deriuato igitur aliquid de hoc puteo. ignem ardentem restinguet aqua et elemosyna resistet peccatis, aqua autem statiua cito uermis facit. non stet thesaurus tuus nec stet ignis tuus. stabit in te, nisi eum operibus tuae miserationis auerteris. in quantis sis, diues, incendiis considera. tua uox est dicentis: pater Abraham, dic Lazaro, ut extremum digiti sui intinguat in aqua et refrigeret linguam meam. ### English translation (Claude) You serve, you rich, and a wretched servitude indeed, you who serve error, serve desire, serve avarice, which cannot be filled. It is a kind of insatiable whirlpool, more violent when it swallows what is brought into it; and, like a well when it overflows, it is fouled with mud, and wears away the earth to no profit for itself. You should be admonished at least by this example. For a well, if you draw nothing from it, is easily spoiled by idle inaction and degenerate stagnation; but when it is used it becomes clear to look at and sweet to drink. So too a heap of riches is fine in use, but in idleness is held useless. Draw off something, then, from this well. Water will quench a burning fire, and almsgiving will resist sins; but standing water quickly breeds worms. Let your treasure not stand idle, nor your fire stand. It will stand in you, unless you turn it away by works of mercy. Consider, rich man, in how great fires you are. Yours is the voice of one saying: 'Father Abraham, tell Lazarus to dip the tip of his finger in water and cool my tongue.' ### Scripture references - Luke 16:24: quotation, high confidence ### Extrabiblical texts - Sir 3:30 (Sirach): quotation, high confidence - Basil, Hom. 6.5 (Homilies and Sermons): allusion, low confidence ### Translation notes - 'Water will quench a burning fire, and almsgiving will resist sins' is Sir 3:30. Compare Basil, Homily 6.5. A phrase about the heap of riches is garbled in the digital text and is rendered by sense. ### Citation (SBL) Ambrose, Nab. 52 (CSEL 32.2:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/52). ## On Naboth 53 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-53 - Source: CSEL 32.2:498–499 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: What is given to the poor is not a gift but the return of what belongs to them, since the earth was given in common to all. ### Latin text tibi igitur proficit quidquid inopi contuleris, tibi crescit quidquid minueris. te illo quem pauperi dederis cibo pascis, quoniam qui miseretur pauperis ipse pascitur et fructus iam in his est. misericordia seminatur in terra, in caelo germinat, plantatur in paupere, aput deum pullulat. ne dixeris inquit deus: cras dabo. qui non te patitur dicere: cras dabo, quomodo patitur dicere: non dabo? non de tuo largiris pauperi, sed de suo reddis; quod enim commune est in omnium usum datum solus usurpas. omnium est terra, non diuitum, sed pauciores qui non utuntur suo quam qui utuntur. debitum ergo reddis, non largiris indebitum. ideoque tibi dicit scriptura: declina pauperi animam tuam et redde debitum tuum et responde pacifica in mansuetudine. ### English translation (Claude) Whatever you give to the needy, then, profits you; whatever you diminish grows for you. You feed yourself with the food you have given the poor man, since he who has pity on the poor is himself fed, and the fruit is already in this. Mercy is sown on earth and sprouts in heaven; it is planted in the poor man and shoots up with God. 'Do not say,' God says, 'Tomorrow I will give.' He who does not let you say 'Tomorrow I will give,' how does he let you say 'I will not give'? You are not giving the poor man from what is yours, but returning to him from what is his; for what is common, given for the use of all, you alone usurp. The earth belongs to all, not to the rich; but those who do not use what is theirs are fewer than those who do. You are paying a debt, then, not bestowing what is not owed. And therefore Scripture says to you: 'Incline your soul to the poor man, and pay your debt, and answer him peaceably with gentleness.' ### Scripture references - Prov 3:28: quotation, high confidence - Prov 22:9: allusion, medium confidence ### Extrabiblical texts - Sir 4:8 (Sirach): quotation, high confidence ### Translation notes - 'Do not say: tomorrow I will give' is Prov 3:28. 'Incline your soul to the poor' is Sir 4:8. Ambrose's statement that the rich return to the poor what is theirs is translated as written. ### Citation (SBL) Ambrose, Nab. 53 (CSEL 32.2:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/53). ## On Naboth 54 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-54 - Source: CSEL 32.2:499 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man's pride in birth and luxury is vain; all are born alike, and the gold he displays is dug by the poor, who are denied it. ### Latin text Quid enim superbias, diues? quid dicas pauperi: noli me tangere? nonne sic utero conceptus et natus ex utero es, quemadmodum est pauper natus? quid te iactas de nobilitatis prosapia? soletis et canum uestrorum origines sicut diuitum recensere, soletis et equorum uestrorum nobilitatem sicut consulum praedicare. ille ex illo patre generatus est et ex illa matre editus, ille auo illo gaudet, ille se proauis adtollit. sed nihil istud currentem iuuat; non datur nobilitati palma, sed cursui. deformior est uictus, in quo et nobilitas periclitatur. caue igitur, diues, ne in te erubescant tuorum merita maiorum, ne forte et illis dicatur: cur talem instituistis, cur talem elegistis heredem? non in auratis laquearibus nec in porphyreticis orbibus heredis est meritum. laus ista non hominum, sed metallorum est, in quibus homines puniuntur. per egentes aurum quaeritur et egentibus denegatur. laborant ut quaerant. laborant ut inueniant quod habere non norunt. ### English translation (Claude) Why are you proud, rich man? Why do you say to the poor man: 'Do not touch me'? Were you not conceived in the womb and born from the womb just as the poor man was born? Why do you boast of the lineage of your nobility? You are accustomed to recount the pedigrees of your dogs as of rich men, and to proclaim the nobility of your horses as of consuls. This one was begotten of that sire and born of that dam; this one rejoices in that grandsire; that one boasts of his great-grandsires. But none of this helps the runner; the palm is given not to nobility but to the race. The loser is more disgraced, in whom nobility too is put at risk. Beware, then, rich man, lest the merits of your ancestors blush in you, lest perhaps it be said to them too: 'Why did you raise such a one, why did you choose such an heir?' The merit of the heir is not in gilded ceilings nor in panels of porphyry. That praise belongs not to men but to metals, in which men are punished. Gold is sought by the needy and denied to the needy. They labor to seek it; they labor to find what they do not know how to have. ### Scripture references - Isa 65:5: allusion, low confidence - Job 31:15: allusion, medium confidence ### Translation notes - 'Men are punished' in the metals refers to condemnation to the mines. ### Citation (SBL) Ambrose, Nab. 54 (CSEL 32.2:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/54). ## On Naboth 55 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-55 - Source: CSEL 32.2:499–500 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Gold is a stumbling block, and the rich man who keeps himself from it is so rare as to be marveled at, as Sirach says. ### Latin text miror tamen, cur eo uos, diuites, iactandos putetis, cum aurum materia magis offensionis quam commendationis gratia sit; lignum enim offensionis est et aurum, et uae his qui sectantur illud. denique benedicitur diues, qui inuentus est sine macula et qui post aurum non abiit nec sperauit in pecuniae thensauris. sed quasi is cognitus esse non possit, eum sibi desiderat demonstrari. quis est? inquit et laudabimus eum; fecit enim quod mirari magis quasi nouum quam quasi usitatum recognoscere debeamus. itaque qui in diuitiis potuerit conprobari, is uere perfectus et dignus est gloria. qui potuit inquit transgredi et non est transgressus, et facere male et non fecit. aurum ergo uobis. in quo tanta erroris inlecebra est, non tam sua gratia quam hominum poena commendat. ### English translation (Claude) I wonder, though, why you rich think you should boast of it, since gold is rather a material of stumbling than a grace of commendation; for gold is a wood of stumbling, and woe to those who pursue it. Indeed the rich man is blessed who has been found without blemish and has not gone after gold nor hoped in treasures of money. But as though such a one could not be known, he wishes him pointed out to him. 'Who is he?' he says, 'and we will praise him; for he has done' what we ought rather to admire as new than recognize as usual. So whoever can be proved in riches is truly perfect and worthy of glory. 'Who could transgress,' it says, 'and did not transgress, and do evil and did not do it.' Gold, then, in which there is so great an enticement of error, commends itself to you not so much by its own grace as by the punishment of men. ### Extrabiblical texts - Sir 31:7 (Sirach): quotation, high confidence - Sir 31:8 (Sirach): quotation, high confidence - Sir 31:9 (Sirach): quotation, high confidence - Sir 31:10 (Sirach): quotation, high confidence ### Translation notes - The quotations are from Sir 31:7–10 (Greek 34:7–10). ### Citation (SBL) Ambrose, Nab. 55 (CSEL 32.2:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/55). ## On Naboth 56 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-56 - Source: CSEL 32.2:500–501 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich adorn walls and horses with marble and gold while the naked and hungry cry at their doors; a single jewel could save a whole people. ### Latin text an uos ampla extollunt atria, quae magis debent conpungere, quia cum populos capiant, uocem excludunt pauperis? quamquam nihil prosit audiri eam, quae etiam audita nil proficit. deinde non ipsa uos pudoris aula admonet, qui aedificando uestras uultis superare diuitias nec tamen uincitis. parietes uestitis, nudatis homines. clamat ante domum tuam nudus, et neglegis: clamat homo nudus, et tu sollicitus es quibus marmoribus pauimenta tua uestias. pecuniam pauper quaerit et non habet: panem postulat homo, et equus tuus aurum sub dentibus mandit. sed delectant te ornamenta pretiosa, cum alii frumenta non habeant: quantum, o diues, iudicium tibi sumis! populus esurit, et tu horrea tua claudis: populus deplorat, et tu gemmam tuam uersas. infelix, cuius in potestate est tantorum animas a morte defendere et non est uoluntas! totius uitam populi poterat anuli tui gemma seruare. ### English translation (Claude) Or do spacious halls exalt you, which ought rather to prick your conscience, because, though they hold multitudes, they shut out the voice of the poor man? Although it profits nothing for it to be heard, since even when heard it achieves nothing. Then the very hall does not admonish you of shame, you who by building wish to surpass your riches and yet do not surpass them. You clothe walls and strip men. A naked man cries before your house, and you neglect him; a naked man cries, and you are anxious with what marbles to clothe your floors. The poor man seeks money and does not have it; a man asks for bread, and your horse champs gold under its teeth. But precious ornaments delight you, while others have no grain. How great a judgment, O rich man, you take upon yourself! The people are hungry, and you shut your barns; the people lament, and you turn your jewel. Unhappy man, in whose power it is to defend the lives of so many from death, and there is no will to do it! The jewel of your ring could have saved the life of a whole people. ### Extrabiblical texts - Basil, Hom. 7.4 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 7.4. ### Citation (SBL) Ambrose, Nab. 56 (CSEL 32.2:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/56). ## On Naboth 57 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-57 - Source: CSEL 32.2:501–502 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Job, the model rich man, rescued the poor, widows, and orphans and yet lost everything but the fruit of mercy; how much worse for the rich who give nothing. ### Latin text Audi plane qualis diuitem deceat praedicatio. liberaui inquit pauperem de manu potentis et orphanum. cui non erat adiutor, adiuui. benedictio perituri super me uenit, os autem uiduae me benedixit. iustitiam induebar, oculus eram caecorum, pes autem claudorum; ego eram pater infirmorum. et infra: ante fores meas non habitauit hospes, ostium autem meum omni uenienti patuit. si autem et peccaui inprudens, non celaui culpam meam neque reueritus sum multitudinem plebis, ut non adnuntiarem praesentibus eis. si passus sum infirmum exire ostium meum uacuo sinu. cautionem quoque quam habuit debitoris scissam sine recuperatione debiti reddidisse memorauit. nam quid etiam illa replicem, quod in omni infirmo fleuisse se dicit et ingemuisse. cum uideret uirum in necessitate, se autem in bonis, sed tunc sibi magis fuisse dies malorum, cum se habere cerneret et alios indigere? si hoc ille dicit, qui numquam uiduae fecit oculum tabescere, qui numquam solus panem suum manducauit et non orphano tradidit. quem a iuuentute sua nutriuit aluit instituit parentis affectu, qui numquam nudum despexit, qui morientem operuit, qui uelleribus ouium suarum infirmorum calefecit umeros, non oppressit pupillum, numquam diuitiis delectatus est, numquam gratulatus est lapsu inimicorum suorum, si qui fecit haec de summis coepit egere diuitiis, si nihil ex patrimonio tanto nisi solum fructum misericordiae reportauit, quid de te futurum est. qui tuo nescis uti patrimonio, qui in summis diuitiis dies sustines mendicitatis, quia nulli largiris, nulli subuenis? ### English translation (Claude) Hear plainly what kind of praise befits a rich man. 'I delivered the poor man from the hand of the powerful, and the orphan who had no helper I helped. The blessing of the one about to perish came upon me, and the mouth of the widow blessed me. I put on righteousness, I was eye to the blind and foot to the lame; I was father of the weak.' And further on: 'No stranger lodged outside my doors, but my door was open to everyone who came. And if I sinned unwittingly, I did not hide my fault, nor did I fear the multitude of the people so as not to declare it before them; if I let a weak man go out my door with an empty lap.' He also records that he returned to a debtor the bond he held, torn up, without recovering the debt. Why should I also go over how he says he wept and groaned over every weak man, when he saw a man in need and himself in plenty, and that those were rather days of evil for him, when he saw himself having and others in want? If he says this, who never made the eye of a widow waste away, who never ate his bread alone without giving to the orphan, whom from his youth he nourished, fed, and taught with a parent's affection, who never despised the naked, who covered the dying, who warmed the shoulders of the weak with the fleeces of his sheep, did not oppress the orphan, never delighted in riches, never rejoiced at the fall of his enemies; if he who did these things began to be in need after the greatest riches, if he carried away nothing from so great an estate except only the fruit of mercy, what will become of you, who do not know how to use your estate, who in the greatest riches endure days of beggary, because you give to no one, help no one? ### Scripture references - Job 29:12: quotation, high confidence - Job 29:13: quotation, high confidence - Job 29:14: quotation, high confidence - Job 29:15: quotation, high confidence - Job 29:16: quotation, high confidence - Job 31:32: quotation, high confidence - Job 31:33: quotation, high confidence - Job 31:34: quotation, high confidence - Job 30:25: allusion, high confidence - Job 31:16: allusion, high confidence - Job 31:17: allusion, high confidence - Job 31:18: allusion, high confidence - Job 31:19: allusion, high confidence - Job 31:20: allusion, high confidence - Job 31:21: allusion, high confidence - Job 31:25: allusion, high confidence - Job 31:29: allusion, high confidence ### Translation notes - Job 29:12–16 and 31:16–34 are quoted and paraphrased in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 57 (CSEL 32.2:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/57). ## On Naboth 58 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-58 - Source: CSEL 32.2:502–503 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man is only steward of his wealth; he should sell it to buy eternal life, as Christ told the rich young man. ### Latin text Custos ergo tuarum es, non dominus facultatum, qui aurum terrae infodis. minister utique eius, non arbiter. sed ubi thensaurus tuus, ibi et cor tuum. ergo in illo auro cor tuum terrae infodisti. uende potius aurum et eme salutem, uende lapidem et eme regnum dei, uende agrum et redime tibi uitam aeternam. uera allego, quia uerba adstruo ueritatis. si uis perfectus esse, inquit omnia quaecumque habes uende et da pauperibus, et habebis thensaurum in caelo. et noli contristari, cum haec audis, ne dicatur et tibi: quam difficile qui pecunias habent in regnum dei intrabunt. magis cum haec legis, considera quia ista tibi potest mors eripere, potestas superioris tollere, deinde quia peteris parua pro magnis, caduca pro aeternis, thensauros pecuniae pro thensauris gratiae. isti corrumpuntur, illi permanent. ### English translation (Claude) You are the guardian, then, not the master of your means, you who bury gold in the earth; surely its servant, not its arbiter. But where your treasure is, there is your heart too. So in that gold you have buried your heart in the earth. Sell gold rather and buy salvation; sell a stone and buy the kingdom of God; sell a field and redeem for yourself eternal life. I allege true things, because I set forth the words of truth. 'If you wish to be perfect,' he says, 'sell all that you have and give to the poor, and you will have treasure in heaven.' And do not be saddened when you hear this, lest it be said to you too: 'How hard it is for those who have money to enter the kingdom of God!' Rather, when you read these things, consider that death can snatch them from you, the power of a superior take them away; then that you are asked for small things in exchange for great, perishable for eternal, treasures of money for treasures of grace. Those are corrupted; these remain. ### Scripture references - Matt 6:21: quotation, high confidence - Matt 19:21: quotation, high confidence - Matt 19:22: allusion, high confidence - Mark 10:23: quotation, high confidence - Matt 13:44: allusion, medium confidence ### Citation (SBL) Ambrose, Nab. 58 (CSEL 32.2:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/58). ## On Naboth 59 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-59 - Source: CSEL 32.2:503–504 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Wealth hoarded is shared with moth and rust; wealth given makes God the Father and Christ, who is fed in the poor, our debtors. ### Latin text considera quia hos non solus possides. possidet tecum tinea, possidet aerugo, quae consumit pecuniam. has tibi consortes auaritia dedit. uide autem quos tibi det gratia debitores: splendidum in panibus benedicent labia iustorum et testimonium bonitatis illius fiet. facit tibi debitorem patrem deum, qui pro munere, quo pauper adiutus est, faenus exsoluit quasi boni debitor creditoris. facit tibi debitorem filium, qui ait: esuriui et dedistis mihi manducare, sitiui et dedistis mihi bibere, hospes eram et collegistis me, nudus et operuistis me. quod enim unicuique minimorum conlatum est sibi dicit esse conlatum. nescis, o homo, struere diuitias. si uis diues esse. esto pauper saeculo, ut sis deo diues. ### English translation (Claude) Consider that you do not possess these alone. The moth possesses them with you, rust possesses them, which consumes money. These partners avarice has given you. But see what debtors grace gives you: 'The lips of the just will bless one who is generous in bread, and the testimony of his goodness will be sure.' It makes God the Father your debtor, who for the gift by which the poor man was helped pays interest as the debtor of a good creditor. It makes the Son your debtor, who says: 'I was hungry and you gave me to eat, I was thirsty and you gave me to drink, I was a stranger and you took me in, naked and you clothed me.' For what is given to each of the least he says is given to himself. You do not know, O man, how to build riches. If you wish to be rich, be poor to the world, so that you may be rich to God. ### Scripture references - Matt 6:19: allusion, high confidence - Jas 5:2: allusion, high confidence - Jas 5:3: allusion, high confidence - Prov 19:17: allusion, high confidence - Matt 25:35: quotation, high confidence - Matt 25:36: quotation, high confidence - Matt 25:40: allusion, high confidence - Luke 12:21: allusion, high confidence ### Extrabiblical texts - Sir 31:23 (Sirach): quotation, high confidence ### Translation notes - 'The lips of the just will bless one generous in bread' is Sir 31:23 (Greek 34:23). ### Citation (SBL) Ambrose, Nab. 59 (CSEL 32.2:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/59). ## On Naboth 60 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-60 - Source: CSEL 32.2:504–505 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: True riches are faith, mercy, simplicity, and wisdom; the rich who give to the poor lend to God. ### Latin text diues fidei diues est deo, diues misericordiae diues est deo, diues simplicitatis diues est deo, diues sapientiae, diues scientiae diuites deo. sunt qui in paupertate abundent et qui in diuitiis egeant. abundant pauperes, quorum profunda paupertas abundauit in diuitiis simplicitatis suae, diuites autem eguerunt et esurierunt. neque enim otiose scriptum est: diuitum pauperes praepositi erunt et proprii serui dominis faenerabunt, quia diuites et domini superuacua et mala seminant. ex quibus fructum non colligant, sed spinas metant. et ideo pauperibus diuites erunt subditi et serui dominis spiritalia faenerabunt, quemadmodum diues rogabat, ut sibi stillam aquae pauper Lazarus faeneraret. potes et tu, diues, istam implere sententiam. largire pauperi, et domino faenerasti; qui enim largitur pauperi deum faenerat. ### English translation (Claude) One rich in faith is rich to God; one rich in mercy is rich to God; one rich in simplicity is rich to God; those rich in wisdom, rich in knowledge are rich to God. There are those who abound in poverty and those who are needy in riches. The poor abound, whose deep poverty has abounded in the riches of their simplicity; but the rich have been in need and gone hungry. For not idly is it written: 'The poor will be set over the rich, and slaves will lend to their own masters,' because the rich and the masters sow superfluous and evil things, from which they do not gather fruit but reap thorns. And therefore the rich will be subject to the poor, and slaves will lend spiritual things to their masters, as the rich man begged that the poor man Lazarus might lend him a drop of water. You too, rich man, can fulfill this saying. Give to the poor, and you have lent to the Lord; for he who gives to the poor lends to God. ### Scripture references - 2 Cor 8:2: allusion, high confidence - Ps 34:10 (33:11 LXX): allusion, high confidence - Prov 22:7: quotation, high confidence - Luke 16:24: allusion, high confidence - Prov 19:17: quotation, high confidence ### Translation notes - 'The poor will be set over the rich, and slaves will lend to their masters' is Prov 22:7 in the Greek form. ### Citation (SBL) Ambrose, Nab. 60 (CSEL 32.2:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/60). ## On Naboth 61 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-61 - Source: CSEL 32.2:505 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Psalm 76 shows that God is known not among the rich and powerful but in the soul that confesses him and sees him. ### Latin text Pulchre autem sanctus Dauid in psalmo septuagesimo quinto. hymnum deo concinens ad Assyrium scriptum, hoc est aduersus nequitiae spiritalis Assyrium. inanem ac uanum principem istius mundi, ita coepit: notus in Iudaea deus. hoc est non in diuitibus, non in nobilibus et in potentibus, sed in anima confitente notus est deus. et in Istrahel magnum inquit nomen eius, non in principibus et consulibus, sed in eo qui deum uidet; ipse est enim Istrahel. in quo profunda fides ad cognitionem dei potuit peruenire. ### English translation (Claude) Beautifully, too, holy David in the seventy-fifth psalm, singing a hymn to God written against the Assyrian, that is, against the Assyrian of spiritual wickedness, the empty and vain prince of this world, began thus: 'God is known in Judah,' that is, not among the rich, not among the noble and powerful, but in the confessing soul God is known. 'And in Israel,' he says, 'his name is great,' not among princes and consuls, but in the one who sees God; for he is Israel, in whom deep faith has been able to come to the knowledge of God. ### Scripture references - Ps 76:1 (75:2 LXX): quotation, high confidence - John 12:31: allusion, medium confidence ### Translation notes - The psalm is Ps 76 (Greek/Latin 75), whose Greek title adds 'concerning the Assyrian.' 'Judah' is interpreted as 'confession' and 'Israel' as 'one who sees God.' ### Citation (SBL) Ambrose, Nab. 61 (CSEL 32.2:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/61). ## On Naboth 62 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-62 - Source: CSEL 32.2:505–506 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God dwells in the peaceful soul, free from the storms of avarice, and breaks the devil's weapons, which can enter only the greedy, as with Judas. ### Latin text et factus est inquit in pace locus eius, ubi quietus affectus nullis diuersarum cupiditatum exagitatur fluctibus, nullis auaritiae turbatur procellis, nullis diuitiarum quaerendarum ignescit incendiis. ipse est qui speculatur aeterna et habitat in Sion, confringens omnia spiritalium instrumenta bellorum, conterens arcus, quibus diabolus ignita dirigens iacula graues pectoribus hominum solet inurere passiones. sed illa iacula iusto nocere non possunt, cui deus lux est, tantumque abest a caligantium. horrore tenebrarum, ut aduersarius in eo locum habere non possit, qui etiam principibus se consueuit infundere. sicut infudit Iudae etiam proditori concidens tamquam in silua lignorum fidei ianuas, ut in cor eius haberet ingressum et aeterni nominis tabernaculum possideret apostolatus conlati munere dedicatum. ergo ille quasi inprobus usurpator concidit ianuas, ut uiolentus introeat, dominus autem quasi pius inlustrat seruolos et eorum fulgentibus meritis et claritate uirtutum tenebras mundi huius inluminat. hanc pacifici atque mansueti habent aput deum gratiam sobria mentis suae tranquillitate fundati, insipientes autem corde turbantur et ipsi sunt sibi propriae exagitationis auctores, quia desideriorum suorum uoluuntur aestu et quodam salo fluctuant. ### English translation (Claude) 'And his place has been made in peace,' where a quiet disposition is stirred by no waves of various desires, troubled by no storms of avarice, inflamed by no fires of seeking riches. He it is who contemplates eternal things and dwells in Zion, breaking all the instruments of spiritual wars, shattering the bows with which the devil, aiming fiery darts, is accustomed to burn grave passions into men's breasts. But those darts cannot harm the just man, for whom God is light; and he is so far from the horror of those in darkness that the adversary can have no place in him, who is accustomed to pour himself even into princes. So he poured himself even into Judas the betrayer, cutting down the doors of faith as in a forest of trees, so as to have entrance into his heart and possess the tabernacle of the eternal name, dedicated by the gift of the apostleship conferred on him. So he, like a wicked usurper, cuts down the doors to enter by violence; but the Lord, as one devoted, illumines his servants and enlightens the darkness of this world with their shining merits and the brightness of their virtues. This grace with God the peaceable and meek have, grounded in the sober tranquillity of their mind; but the foolish are troubled in heart and are themselves the authors of their own agitation, because they are rolled by the surge of their desires and toss on a kind of sea. ### Scripture references - Ps 76:2 (75:3 LXX): quotation, high confidence - Ps 76:3 (75:4 LXX): allusion, high confidence - Eph 6:16: allusion, high confidence - Ps 74:5 (73:5 LXX): allusion, medium confidence - John 13:27: allusion, high confidence - Ps 76:5 (75:6 LXX): allusion, high confidence ### Translation notes - Ps 76:2–5 and 74:6 (cutting down doors as in a forest) are echoed in the Greek form. ### Citation (SBL) Ambrose, Nab. 62 (CSEL 32.2:505–506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/62). ## On Naboth 63 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-63 - Source: CSEL 32.2:506–507 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: 'Men of riches' are possessed by their wealth; not using it for the poor, they sleep their own sleep, not Christ's, and will not rise with him. ### Latin text Qui sint isti significauit expresse dicendo: omnes uiri diuitiarum. omnes dixit, nullum excepit. et bene uiros diuitiarum appellauit. non diuitias uirorum, ut ostenderet eos non possessores diuitiarum esse, sed suis diuitiis possideri; possessio enim possessoris debet esse, non possessor possessionis. quicumque igitur patrimonio suo tamquam possessione non utitur, qui largiri pauperi et dispensare non nouit, is suarum seruulus. non dominus facultatum est, quia alienas custodit ut famulus, non tamquam dominus ut suis utitur. in huiusmodi ergo affectu dicimus quod uir diuitiarum sit, non diuitiae uiri. intellectus enim bonus utentibus eo, qui autem non intellegit, is utique intellectus sibi gratiam non potest uindicare et ideo somno temulentiae consopitus obdormiuit. huiusmodi igitur uiri somnum suum dormiunt, hoc est suum somnum, non Christi dormiunt. et qui somnum Christi non dormiunt non habent Christi quietem, non surgunt Christi resurrectione. qui ait: ego dormiui et quieui et surrexi, quoniam dominus suscipiet me. ### English translation (Claude) Who these are he showed expressly by saying: 'all the men of riches.' He said all, he excepted none. And he rightly called them men of riches, not riches of men, to show that they are not possessors of their riches but are possessed by them; for the possession ought to belong to the possessor, not the possessor to the possession. Whoever, then, does not use his estate as a possession, who does not know how to give to the poor and distribute, is the slave of his goods, not the master of his means, because he guards others' goods like a servant, does not use them as his own like a master. In such a disposition, then, we say that he is a man of riches, not that the riches are the man's. For 'good understanding is to those who use it'; but he who does not understand surely cannot claim the grace of understanding, and therefore, lulled by the sleep of drunkenness, he has fallen asleep. Men of this kind, then, sleep their own sleep, that is, they sleep their own sleep, not Christ's. And those who do not sleep the sleep of Christ do not have Christ's rest and do not rise by Christ's resurrection, who says: 'I slept and rested and rose, because the Lord will sustain me.' ### Scripture references - Ps 76:5 (75:6 LXX): quotation, high confidence - Ps 111:10 (110:10 LXX): quotation, high confidence - Ps 3:5 (3:6 LXX): quotation, high confidence ### Translation notes - 'Good understanding is to those who use it' is Ps 111:10 in the Greek form. ### Citation (SBL) Ambrose, Nab. 63 (CSEL 32.2:506–507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/63). ## On Naboth 64 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-64 - Source: CSEL 32.2:507–509 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Those who 'mounted horses' are those carried by bodily pleasures without governing them, unlike Elijah, driver of Israel, and Christ, who drove his apostles to preach. ### Latin text in hoc quoque saeculo dormitant digni habiti increpatione caelesti qui ascenderunt equos, quos refrenare non poterant. legimus alibi dicente ecclesia siue anima: posuit me currus Aminadab. si ergo anima currus est, uide ne equus caro sit, agitator autem uigor mentis, qui regit carnem et motus eius uelut quosdam equos prudentiae habenis cohercet. dormitauerunt ergo qui ascenderunt corporis uoluptates nullo eas moderamine gubernantes. unde et ascensores eos quam equites uel agitatores maluit nuncupare. agitator etenim cum disciplina et arte pro suo equos arbitrio agitat, ut uel currentes incitet uel reflectat indomitos uel reuocet fatigatos uel mansuetos pro sua uoluntate conuertat. unde cum reciperetur Helias et curru quasi ad caelum ferretur, clamauit ad eum Helisaeus: pater, pater, agitator Istrahel et eques ipsius, hoc est: qui populum domini bono ductu regebas constantiae merito hos accepisti currus, hos equos ad diuina currentes, quia moderatorem te humanarum mentium dominus conprobauit, et ideo tamquam bonus auriga certaminis uictor aeterno praemio coronaris. in Ambacum propheta quoque lectum est ad ipsum dominum dictum: ascendes supra equos tuos, et equitatus tuus salus; agitauit enim apostolos suos, quos per diuersa direxit, ut toto orbe euangelium praedicarent. ascendes ait quasi rectori equorum, non quasi ascensori. ascendit enim etiam eques, sed ut regat, non ut tantummodo sedeat, eo quod desidiosus et piger somnolentae proferre non possit mentis incessum. ### English translation (Claude) In this world too those deserve heavenly rebuke and slumber who have mounted horses they could not rein in. We read elsewhere, the church or the soul saying: 'He set me as the chariots of Aminadab.' If, then, the soul is a chariot, see whether the horse is not the flesh, and the driver the vigor of the mind, which rules the flesh and restrains its motions like horses with the reins of prudence. So 'those who mounted' the pleasures of the body, governing them with no restraint, 'slumbered.' Hence he preferred to call them mounters rather than riders or drivers. For a driver, with discipline and art, drives the horses at his will, so as to urge them on when running, turn back the untamed, call back the weary, or turn the gentle at his will. Hence when Elijah was taken up and carried as in a chariot to heaven, Elisha cried to him: 'Father, father, driver of Israel and its horseman,' that is: you who ruled the Lord's people with good guidance have, by the merit of constancy, received these chariots, these horses running to divine things, because the Lord approved you as governor of human minds, and therefore, like a good charioteer victorious in the contest, you are crowned with an eternal prize. In the prophet Habakkuk too it is read as said to the Lord himself: 'You will mount upon your horses, and your cavalry is salvation'; for he drove his apostles, whom he sent in various directions to preach the gospel in the whole world. 'You will mount,' he says, as to a ruler of horses, not a mere mounter. For a horseman too mounts, but in order to rule, not only to sit, because the slothful and lazy cannot bring forth the movement of a sleepy mind. ### Scripture references - Ps 76:6 (75:7 LXX): quotation, high confidence - Song 6:12 (6:11 LXX): quotation, high confidence - 2 Kgs 2:11: allusion, high confidence - 2 Kgs 2:12: quotation, high confidence - Hab 3:8: quotation, high confidence - Mark 16:15: allusion, medium confidence ### Translation notes - Ps 76:6 (Greek), Song 6:12 (Greek: 'chariots of Aminadab'), 2 Kgs 2:12, and Hab 3:8 are quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 64 (CSEL 32.2:507–509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/64). ## On Naboth 65 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-65 - Source: CSEL 32.2:509–510 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The horseman who falls may rise by hoping in God, but the 'mounter' who cannot govern his horse is thrown down; the rich should not trust in horses or be roused by lust. ### Latin text de equite autem lectum est: et eques cadet retrorsum expectans salutem domini. etenim quia nemo sine lapsu est, etiamsi quis eques ceciderit et terrenis aliquibus uitiis fuerit inflexus, si tamen non abiciat spem resurgendi, fretus miseratione diuina peruenit ad salutem. de ascensore uero manifestum est indicium, quod reprehensibilis habeatur, quando Moyses ipse ait in cantico Exodi: equum et ascensorem proiecit in mare. et in Zacharia locutus est dominus dicens: percutiam omnem equum in amentia et ascensorem eius in insipientia. non dixit solum equum, sed et ascensorem, quomodo et in Exodo habes: equum et ascensorem. ubi enim ascensor, qui non potest equum proprium gubernare, equus quoque fertur in praeceps et indomito furore in praerupta et periculosa raptatur. quid igitur uobis in equis confiditis, diuites? mendax equus ad salutem. quid in curribus plauditis? hi in curribus et hi in equis, nos autem in nomine domini magnificabimur. ipsi obligati sunt et ceciderunt, nos autem surreximus et erecti sumus. nolite amare adhinnientes, nolite, diuites, fremitu libidinis excitari. terribilis est dominus et cui nemo possit potens et diues resistere; iudicium caeleste iaculatur. ### English translation (Claude) But of the horseman it is read: 'And the horseman will fall backward, awaiting the salvation of the Lord.' For since no one is without a fall, even if a horseman has fallen and been bent by some earthly vices, yet if he does not cast away the hope of rising again, relying on the divine mercy he comes to salvation. But of the mounter there is a plain sign that he is held blameworthy, since Moses himself says in the song of Exodus: 'Horse and mounter he threw into the sea.' And in Zechariah the Lord spoke, saying: 'I will strike every horse with madness and its mounter with folly.' He did not say the horse alone, but also the mounter, as you have in Exodus too: 'horse and mounter.' For where there is a mounter who cannot govern his own horse, the horse too is carried headlong and snatched in untamed fury into steep and dangerous places. Why, then, do you trust in horses, you rich? 'A horse is a false hope for safety.' Why do you clap in chariots? 'Some in chariots and some in horses, but we will be magnified in the name of the Lord. They have been bound and have fallen, but we have risen and stand upright.' Do not love neighing horses, do not, you rich, be roused by the snorting of lust. The Lord is terrible, and no one, powerful and rich, can resist him; he hurls heavenly judgment. ### Scripture references - Gen 49:17: quotation, high confidence - Gen 49:18: quotation, high confidence - Exod 15:1: quotation, high confidence - Zech 12:4: quotation, high confidence - Ps 33:17 (32:17 LXX): quotation, high confidence - Ps 20:7 (19:8 LXX): quotation, high confidence - Ps 20:8 (19:9 LXX): quotation, high confidence - Jer 5:8: allusion, high confidence - Ps 76:7 (75:8 LXX): allusion, high confidence - Ps 76:8 (75:9 LXX): allusion, high confidence ### Translation notes - Gen 49:18, Exod 15:1, Zech 12:4, Ps 33:17, Ps 20:7–8, and Jer 5:8 are quoted or echoed in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 65 (CSEL 32.2:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/65). ## On Naboth 66 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-66 - Source: CSEL 32.2:510–511 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich should cease from sin and confess to God, as Paul did though conscious of nothing, so as to keep the feast of a pure mind. ### Latin text Bonum est ut iam quiescatis et a flagitiis feriantes reuereamini domini potestatem. ideo dictum est parricidae Cain: peccasti,. quiesce, ut modum peccato suo poneret. cogitationes uestrae confiteantur domino. non dicatis: non peccauimus. dixit Paulus: etsi nihil mihi conscius sum, addidit tamen: sed non in hoc iustificatus sum. et uos etiamsi nihil estis conscii, confitemini tamen domino, ne quid sit quod uos praetereat. etenim qui confitetur domino et reliquias cogitationis adhibuerit ad confessionem diem festum mentis celebrabit arcano et epulabitur non in fermento malitiae et nequitiae. ### English translation (Claude) It is good that you should now be at rest and, taking holiday from crimes, revere the Lord's power. Therefore it was said to the fratricide Cain: 'You have sinned; be still,' so that he might set a limit to his sin. Let your thoughts confess to the Lord. Do not say: 'We have not sinned.' Paul said: 'Though I am conscious of nothing against myself,' yet he added: 'but I am not thereby justified.' You too, even if you are conscious of nothing, still confess to the Lord, lest there be something that escapes you. For he who confesses to the Lord and brings even the remnants of his thought to confession will celebrate a feast day in the secret of his mind and will feast not with the leaven of malice and wickedness, ### Scripture references - Gen 4:7: quotation, high confidence - 1 Cor 4:4: quotation, high confidence - Ps 76:10 (75:11 LXX): allusion, high confidence - 1 Cor 5:8: quotation, high confidence ### Translation notes - 'You have sinned; be still' is Gen 4:7 in the Greek form. Ps 76:10 (Greek: 'the remnant of thought will keep a feast to you') is echoed. The sentence runs on into section 67. ### Citation (SBL) Ambrose, Nab. 66 (CSEL 32.2:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/66). ## On Naboth 67 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-67 - Source: CSEL 32.2:511–512 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich should pray and render to God, through the poor, the gifts he gave them; God seeks not sacrifices but faith, praise, and mercy. ### Latin text sed in azymis sinceritatis et ueritatis. itaque in conclusione conuersus ad uos propheta ait: orate et reddite domino deo uestro, id est: nolite dissimulare, diuites - dies instat -, orate pro peccatis uestris, reddite pro beneficiis quae habetis munera. ab ipso accepistis quod offeratis, ipsius est quod ei soluitis. dona, inquit, mea et data mea, hoc est quae offertis mihi dona data sunt mea; ego ea dedi uobis atque donaui. denique propheta ait: bonorum meorum non indiges, ideo tua tibi offero, quoniam nihil habeo quod non dedisti. fides est quae dona conciliat, humilitas est quae oblata commendat. fide Abel plurimam hostiam optulit deo; super Cain fratris munera placuit munus Abel. quia fide uicit. nam unde pauperis hostia magis quam diuitis placet? quia pauper fide ditior est. sobrietate locupletior. et cum sit pauper, ex illis est de quibus dicitur: tibi offerent reges munera. non enim purpuratis offerentibus, sed motus proprios regentibus Iesus dominus delectatur, qui corporali lasciuiae mentis dominentur imperio. orate ergo, diuites! non habetis in operibus quod placeat. orate pro peccatis uestris atque flagitiis et reddite domino deo uestro munera. reddite in paupere, in egeno soluite. in illo inope faenerate, quem placare propter flagitia uestra aliter non potestis. quem ultorem timetis facite debitorem. non accipiam inquit de domo tua uitulos neque de gregibus tuis hircos, quoniam meae sunt omnes ferae siluarum. quidquid optuleritis, inquit, meum est. quia totus orbis est meus. non exigo quae mea sunt; est quod de uestro possitis offerre studium deuotionis et fidei. non sacrificiorum ambitione delector; tantummodo, O homo. immola deo sacrificium laudis et redde altissimo uota tua. ### English translation (Claude) but with the unleavened bread of sincerity and truth. So in conclusion the prophet, turning to you, says: 'Pray and render to the Lord your God,' that is: do not dissemble, you rich — the day presses on — pray for your sins, render gifts for the benefits you have. From him you have received what you offer; what you pay him is his. 'My gifts,' he says, 'and my presents,' that is, the gifts you offer me are mine, given; I gave and bestowed them on you. Indeed the prophet says: 'You have no need of my goods'; therefore I offer you your own, since I have nothing that you did not give. It is faith that commends gifts, humility that commends offerings. By faith Abel offered God a greater sacrifice; Abel's gift pleased above his brother Cain's gifts, because he won by faith. For why does the poor man's sacrifice please more than the rich man's? Because the poor man is richer in faith, wealthier in sobriety. And though he is poor, he is of those of whom it is said: 'Kings will offer you gifts.' For the Lord Jesus delights not in purple-clad offerers but in those who rule their own motions, who by the command of the mind govern bodily wantonness. Pray, then, you rich! You have nothing in your works that pleases. Pray for your sins and crimes, and render gifts to the Lord your God. Render them in the poor man, pay them in the needy. Lend in that needy one, whom you cannot otherwise appease for your crimes. Make him your debtor whom you fear as avenger. 'I will not take,' he says, 'calves from your house nor goats from your flocks, for all the beasts of the forest are mine.' Whatever you offer, he says, is mine, because the whole world is mine. I do not demand what is mine; there is what you can offer of your own: the zeal of devotion and faith. I do not delight in a display of sacrifices; only, O man, 'offer to God the sacrifice of praise, and pay your vows to the Most High.' ### Scripture references - 1 Cor 5:8: quotation, high confidence - Ps 76:11 (75:12 LXX): quotation, high confidence - Num 28:2: quotation, high confidence - Ps 16:2 (15:2 LXX): quotation, high confidence - 1 Chr 29:14: allusion, medium confidence - Heb 11:4: allusion, high confidence - Gen 4:4: allusion, high confidence - Ps 72:10 (71:10 LXX): quotation, high confidence - Prov 19:17: allusion, high confidence - Ps 50:9 (49:9 LXX): quotation, high confidence - Ps 50:10 (49:10 LXX): quotation, high confidence - Ps 50:12 (49:12 LXX): allusion, high confidence - Ps 50:14 (49:14 LXX): quotation, high confidence ### Translation notes - Ps 76:11, Num 28:2 (Greek: 'my gifts, my presents'), Ps 16:2, Ps 72:10, and Ps 50:9–14 are quoted or echoed in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 67 (CSEL 32.2:511–512; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/67). ## On Naboth 68 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-68 - Source: CSEL 32.2:512–513 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Alternatively, the call to pray and offer is addressed to the poor, who are near to God, while the rich are made far off by avarice. ### Latin text Aut certe, si placet, sic accipiamus. quoniam dixit obdormisse somnum suum diuites, increpationes domini praemisit in eos. terrorem subtexuit, potentiam praedicauit, cui nec diuites resistant. conuersus ad uniuersos ait: diuites dormitent, diuites increpentur, uos orate et reddite domino deo uestro omnes. qui in circuitu eius offerunt munera, id est agite gratias, pauperes, quia non est personarum acceptor deus. illi diuitias struant, condant pecuniam, auri aggerent argentique thensauros; uos orate, qui aliud non habetis; uos orate, qui hoc solum habetis, quod est auro pretiosius et argento. uos reddite munera, qui a domino non receditis, qui estis in circuitu, quoniam qui eratis longe facti estis prope. qui autem prope sibi uidentur esse per diuitias ac potentiam longe facti sunt propter auaritiam. nemo enim foris est nisi quem culpa excluserit, ut eiecit Adam de paradiso et exclusit Euam, nemo longe nisi quem flagitia propria relegauerint. ### English translation (Claude) Or certainly, if you prefer, let us take it thus: since he said that the rich slept their sleep, he set first the Lord's rebukes against them. He added terror, proclaimed the power that not even the rich can resist. Turning to all, he says: Let the rich slumber, let the rich be rebuked; 'you, pray and render to the Lord your God, all who are around him offering gifts,' that is, give thanks, you poor, because God is no respecter of persons. Let them build up riches, store up money, heap up treasures of gold and silver; you pray, who have nothing else; you pray, who have only this, which is more precious than gold and silver. You render gifts, who do not depart from the Lord, who are around him, since you who were far off have been made near. But those who think themselves near through riches and power have been made far off because of avarice. For no one is outside except one whom guilt has shut out, as it cast Adam out of paradise and shut out Eve; no one is far off except one whom his own crimes have banished. ### Scripture references - Ps 76:11 (75:12 LXX): quotation, high confidence - Acts 10:34: allusion, high confidence - Eph 2:13: allusion, high confidence - Gen 3:23: allusion, high confidence - Gen 3:24: allusion, high confidence ### Citation (SBL) Ambrose, Nab. 68 (CSEL 32.2:512–513; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/68). ## On Naboth 69 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-69 - Source: CSEL 32.2:513–514 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God, terrible to kings, cannot be bought; Saul lost his kingdom, and Ahab, who coveted the poor man's vineyard, died with dogs licking his blood. ### Latin text ergo uos prope positi orate et reddite munera terribili et ei qui aufert spiritum principum, terribili aput reges terrae, eo quod nullo redimatur diuitis praemio, nullo inflectatur potentium supercilio, qui culpae pretia discriminat, qui quo plus alicui contulerit eo plus exigit ab eo, Saul priuato contulit regnum, sed quia mandatum non custodiuit, et regnum amisit et spiritum, multos reges gentium propter perfidiam fecit e populo patrum esse captiuos et, ut iam de proposita loquamur historia, qui Achab regem ingratum caelestibus beneficiis ita iussit occidi, ut a canibus eius uulnera lamberentur. etenim quia pauperis uineam concupiuerat, nequaquam tantis opibus expletus imperii infra omnem inopiam redactus a domino. non qui uulnera eius lauaret inuentus est, non qui corpus operiret. defecit circa eum humanitas hominum, canum successit asperitas. dignos plane sui ministros funeris auarus inuenit. ### English translation (Claude) You, then, who are placed near, pray and render gifts 'to the terrible one, to him who takes away the spirit of princes, terrible among the kings of the earth,' because he is bought off by no reward of the rich, bent by no haughtiness of the powerful; he distinguishes the prices of guilt; the more he has given anyone, the more he demands from him. He gave Saul, a private man, a kingdom, but because he did not keep the command, he lost both kingdom and spirit. Many kings of the nations he made captives of the people of the fathers because of faithlessness; and, to speak now of the story before us, he who commanded King Ahab, ungrateful for heavenly benefits, to be killed so that dogs licked his wounds. For because he had coveted a poor man's vineyard, though he was not satisfied with such great wealth of empire, he was reduced by the Lord below all want. No one was found to wash his wounds, no one to cover his body. The humanity of men failed him; the harshness of dogs took its place. The greedy man found fitting ministers of his funeral. ### Scripture references - Ps 76:12 (75:13 LXX): quotation, high confidence - Luke 12:48: allusion, high confidence - 1 Sam 15:23: allusion, high confidence - 1 Sam 16:14: allusion, high confidence - 1 Kgs 22:38: allusion, high confidence ### Translation notes - Ps 76:12 is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 69 (CSEL 32.2:513–514; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/69). ## On Naboth 70 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-70 - Source: CSEL 32.2:514 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God's promise to delay punishment after Ahab's repentance was not broken; Jezebel turned Ahab back, and God did not keep the promise for one who abandoned repentance. ### Latin text Hoc loco illud oritur quaestionis, quomodo legimus dominum dixisse ad Heliam: uidisti quemadmodum commotus est Achab a facie mea? non inducam in diebus eius mala, sed in diebus filii illius inducam mala aut quomodo dicimus quia ualet aput dominum paenitentia? ecce rex motus est ante faciem domini et ibat plorans et conscidit uestimenta sua et operuit se cilicio et erat indutus sacco ex illo die, quo interfecit Nabuthae Israhelitem, ita ut deum misericordia commoueret et mutaret sententiam. ergo aut paenitentia non ualuit nec inflexit dominum misericordem aut oraculum falsum est. nam Achab uictus est et occisus. sed considera quia Iezabel habebat uxorem, cuius inflammabatur arbitrio, quae conuertit cor eius et nimiis sacrilegiis execrabilem fecit. et hunc ergo paenitentiae eius reuocauit affectum, dominus autem non potest mutabilis aestimari, si confessionis inmemori non putauit esse seruandum quod promiserat confitenti. ### English translation (Claude) At this point the question arises how we read that the Lord said to Elijah: 'Have you seen how Ahab was moved before my face? I will not bring the evils in his days, but in the days of his son I will bring the evils'; or how we say that repentance avails with the Lord. Behold, the king was moved before the face of the Lord and went weeping and tore his garments and covered himself with haircloth and was clothed in sackcloth from the day he killed Naboth the Israelite, so as to move God to mercy and change his sentence. So either repentance did not avail or bend the merciful Lord, or the oracle is false. For Ahab was defeated and killed. But consider that he had Jezebel as wife, by whose will he was inflamed, who turned his heart and made him execrable by excessive sacrileges. And so she called back that disposition of his repentance; and the Lord cannot be thought changeable if he did not think he should keep for one who forgot his confession what he had promised to one who confessed. ### Scripture references - 1 Kgs 21:27 (3 Kgdms 20:27 LXX): allusion, high confidence - 1 Kgs 21:29 (3 Kgdms 20:29 LXX): quotation, high confidence - 1 Kgs 22:35: allusion, high confidence - 1 Kgs 21:25 (3 Kgdms 20:25 LXX): allusion, high confidence ### Translation notes - 1 Kgs 21:27–29 is quoted in the Greek form. ### Citation (SBL) Ambrose, Nab. 70 (CSEL 32.2:514; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/70). ## On Naboth 71 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-71 - Source: CSEL 32.2:514–515 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God kept his word to Ahab, who defeated the Syrians, but Ahab squandered God's gift by freeing the Syrian king who later destroyed him. ### Latin text accipe aliud uerius. et indigno seruauit dominus tenorem sententiae suae, sed beneficia circa se diuina ipse non tenuit. intulerat bellum rex Syriae. uictus est et seruatus ad ueniam, captiuus quoque libertate donatus et remissus ad regnum est. quod fuit diuinae sententiae non solum euasit Achab, sed etiam triumphauit, quod ipsius ignauiae hostem sibi, a quo uinceretur, armauit. et certe fuerat monitus a propheta dicente: cognosce et uide quid facias, monitus inquam erat eo quod Syriae regis pueris deberetur gratiae caelestis auxilium, quoniam dixisset: deus montium deus Istrahel et non deus Baal. propter hoc inquit obtinuerunt pro nobis. et ideo inquit si non plene obtinuerimus eos, in locum Syriae regis satrapas constitue, ut uirtutem illis et potentiam regis auferret. ### English translation (Claude) Take another, truer explanation. The Lord kept the tenor of his sentence even for the unworthy man, but Ahab himself did not keep the divine benefits toward himself. The king of Syria had made war. He was defeated and preserved for pardon; and, though a captive, he was given freedom and sent back to his kingdom. So Ahab not only escaped what had been the divine sentence but even triumphed, in that by his own cowardice he armed for himself an enemy by whom he would be defeated. And certainly he had been warned by the prophet, who said: 'Know and see what you do'; he had been warned, I say, that the help of heavenly grace was due against the servants of the king of Syria, because they had said: 'The God of Israel is a God of the mountains and not the God of the valleys; therefore they prevailed over us.' And therefore, he says, 'if we do not fully prevail over them, set satraps in place of the king of Syria,' so as to take from them the strength and power of the king. ### Scripture references - 1 Kgs 20:1 (3 Kgdms 21:1 LXX): allusion, high confidence - 1 Kgs 20:22 (3 Kgdms 21:22 LXX): quotation, high confidence - 1 Kgs 20:23 (3 Kgdms 21:23 LXX): quotation, high confidence - 1 Kgs 20:24 (3 Kgdms 21:24 LXX): quotation, high confidence - 1 Kgs 20:28 (3 Kgdms 21:28 LXX): allusion, high confidence - 1 Kgs 20:34 (3 Kgdms 21:34 LXX): allusion, high confidence ### Translation notes - The account follows 1 Kgs 20 (Greek 3 Kgdms 21) in Ambrose's Latin; the quotations are in a free Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 71 (CSEL 32.2:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/71). ## On Naboth 72 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-72 - Source: CSEL 32.2:515–516 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: A prophet's oracle declared that, because Ahab freed the Syrian king devoted to destruction, his own life would be forfeit. ### Latin text denique primo congressu uicit, ut fugaret hostem, secundo uicit, quando captum imperio suo reddidit. qua causa uincendi eius euidens resultauit oraculum dicente uno ex filiis prophetarum ad proximum suum: occide me. et noluit homo occidere eum. et dixit: eo quod non oboedisti uerbo domini, ecce tu recedis a me, et interficiet te leo. et recessit ab eo, et inuenit eum leo et interfecit eum. et post hoc alius propheta adstitit ante regem Israhel et dixit ad eum: haec dicit dominus: quoniam dimisisti tu uirum exterminationis de manu tua, ecce anima tua pro anima illius et populus tuus pro populo illius. ### English translation (Claude) Indeed in the first encounter he conquered so as to put the enemy to flight; in the second he conquered, when he restored the captive to his rule. For this reason a clear oracle about his conquering rang out, when one of the sons of the prophets said to his neighbor: 'Strike me.' And the man would not strike him. And he said: 'Because you did not obey the word of the Lord, behold, you are going away from me, and a lion will kill you.' And he went away from him, and a lion found him and killed him. And after this another prophet stood before the king of Israel and said to him: 'Thus says the Lord: Because you have let go out of your hand a man of destruction, behold, your life for his life, and your people for his people.' ### Scripture references - 1 Kgs 20:35 (3 Kgdms 21:35 LXX): quotation, high confidence - 1 Kgs 20:36 (3 Kgdms 21:36 LXX): quotation, high confidence - 1 Kgs 20:42 (3 Kgdms 21:42 LXX): quotation, high confidence ### Translation notes - 1 Kgs 20:35–42 (Greek 3 Kgdms 21) is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Nab. 72 (CSEL 32.2:515–516; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/72). ## On Naboth 73 - URL: https://sophiascriptura.com/fathers/ambrose-nabuthae/44/#p-73 - Source: CSEL 32.2:516–517 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God keeps his promises even to the unworthy, but the wicked perish by their own folly; we should live so as to deserve his promises. ### Latin text liquet igitur his oraculis quod dominus etiam circa indignos promissa sua seruet, sed impios aut stultitia sua opprimi aut alia praeuaricatione damnari, etiamsi primae praeuaricationis laqueos euaserint. sed oportet nos taliter agere, ut digni bono opere omnipotentis dei promissa accipere mereamur. ### English translation (Claude) It is clear, then, from these oracles that the Lord keeps his promises even toward the unworthy, but that the ungodly are either crushed by their own folly or condemned for another transgression, even if they have escaped the snares of the first transgression. But we must act in such a way that, being worthy by good work, we may deserve to receive the promises of almighty God. ### Translation notes - The work ends here. ### Citation (SBL) Ambrose, Nab. 73 (CSEL 32.2:516–517; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-nabuthae/73).