1 Kings (3 Kings) 20 · Scripture

And Nabuthai the Jezraelite had a vineyard, near the threshingfloor of Achaab king of Samaria.

ΚΑΙ ἀμπελὼν εἷς ἦν τῷ Ναβουθαὶ τῷ ᾿Ιεζραηλίτῃ παρὰ τῇ ἅλῳ ᾿Αχαὰβ βασιλέως Σαμαρείας.

И҆ бы́сть по глаго́лѣхъ си́хъ, и҆ вїногра́дъ є҆ди́нъ бѣ̀ ᲂу҆ навꙋѳе́а і҆езраилі́тѧнина при гꙋмнѣ̀ а҆хаа́ва царѧ̀ самарі́йска.

2

And Achaab spoke to Nabuthai, saying, Give me thy vineyard, and I will have it for a garden of herbs, for it [is] near my house: and I will give thee another vineyard better than it; or if it please thee, I will give thee money, the price of this thy vineyard, and I will have it for a garden of herbs.

καὶ ἐλάλησεν ᾿Αχαὰβ πρὸς Ναβουθαὶ λέγων· δός μοι τὸν ἀμπελῶνά σου καὶ ἔσται μοι εἰς κῆπον λαχάνων, ὅτι ἐγγίζων οὗτος τῷ οἴκῳ μου, καὶ δώσω σοι ἀμπελῶνα ἄλλον ἀγαθὸν ὑπὲρ αὐτόν· εἰ δὲ ἀρέσκει ἐνώπιόν σου, δώσω σοι ἀργύριον ἄλλαγμα ἀμπελῶνός σου τούτου, καὶ ἔσται μοι εἰς κῆπον λαχάνων.

И҆ речѐ а҆хаа́въ къ навꙋѳе́ю, глаго́лѧ: да́ждь мѝ вїногра́дъ тво́й, и҆ бꙋ́детъ мѝ во вертогра́дъ ѕе́лїй, ꙗ҆́кѡ бли́з̾ є҆́сть се́й до́мꙋ моегѡ̀, и҆ да́мъ тѝ вмѣ́стѡ сегѡ̀ вїногра́дъ и҆́нъ до́бръ па́че сегѡ̀: а҆́ще же ᲂу҆го́дно пред̾ тобо́ю, да́мъ тѝ сребро̀ и҆змѣ́нꙋ вїногра́да сегѡ̀, и҆ бꙋ́детъ мѝ во вертогра́дъ ѕе́лїй.

3

And Nabuthai said to Achaab, My God forbid me that I should give thee the inheritance of my fathers.

καὶ εἶπε Ναβουθαὶ πρὸς ᾿Αχαάβ· μὴ γένοιτό μοι παρὰ Θεοῦ μου δοῦναι κληρονομίαν πατέρων μου σοί.

И҆ речѐ навꙋѳе́й ко а҆хаа́вꙋ: да не бꙋ́детъ мнѣ̀ ѿ гдⷭ҇а бг҃а моегѡ̀ да́ти наслѣ́дїе ѻ҆тє́цъ мои́хъ тебѣ̀.

4

And the spirit of Achaab was troubled, and he lay down upon his bed, and covered his face, and ate no bread.

καὶ ἐγένετο τὸ πνεῦμα ᾿Αχαὰβ τεταραγμένον, καὶ ἐκοιμήθη ἐπὶ τῆς κλίνης αὐτοῦ καὶ συνεκάλυψε τὸ πρόσωπον αὐτοῦ καὶ οὐκ ἔφαγεν ἄρτον.

И҆ прїи́де а҆хаа́въ въ до́мъ сво́й смꙋще́нъ и҆ ѡ҆скорбле́нъ ѡ҆ словесѝ, є҆́же глаго́ла къ немꙋ̀ навꙋѳе́й і҆езраилі́тѧнинъ, и҆ речѐ: не да́мъ тебѣ̀ наслѣ́дїѧ ѻ҆тє́цъ мои́хъ. И҆ бы́сть дꙋ́хъ а҆хаа́вль смꙋще́нъ, и҆ ᲂу҆́спе на ѻ҆дрѣ̀ свое́мъ и҆ покры̀ лицѐ своѐ и҆ не ꙗ҆дѐ хлѣ́ба.

5

And Jezabel his wife went in to him, and spoke to him, [saying], Why [is] thy spirit troubled, and [why] dost thou eat no bread?

καὶ εἰσῆλθεν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ πρὸς αὐτὸν καὶ ἐλάλησε πρὸς αὐτόν· τί τὸ πνεῦμά σου τεταραγμένον καὶ οὐκ εἶ σὺ ἐσθίων ἄρτον;

И҆ вни́де і҆езаве́ль жена̀ є҆гѡ̀ къ немꙋ̀ и҆ речѐ къ немꙋ̀: что̀ дꙋ́хъ тво́й є҆́сть смꙋще́нъ, и҆ не ꙗ҆́си ты̀ хлѣ́ба;

6

And he said to her, Because I spoke to Nabuthai the Jezraelite, saying, Give me thy vineyard for money; or if thou wilt, I will give thee another vineyard for it: and he said, I will not give thee the inheritance of my fathers.

καὶ εἶπε πρὸς αὐτήν, ὅτι ἐλάλησα πρὸς Ναβουθαὶ τὸν ᾿Ιεζραηλίτην λέγων· δός μοι τὸν ἀμπελῶνά σου ἀργυρίου· εἰ δὲ βούλῃ, δώσω σοι ἀμπελῶνα ἄλλον ἀντ᾿ αὐτοῦ· καὶ εἶπεν· οὐ δώσω σοι κληρονομίαν πατέρων μου.

И҆ речѐ къ не́й (а҆хаа́въ): ꙗ҆́кѡ глаго́лахъ навꙋѳе́ю і҆езраилі́тѧнинꙋ глаго́лѧ: да́ждь мѝ вїногра́дъ тво́й за сребро̀: и҆ а҆́ще хо́щеши, да́мъ тѝ вїногра́дъ и҆́нъ вмѣ́стѡ є҆гѡ̀: и҆ речѐ: не да́мъ тѝ наслѣ́дїѧ ѻ҆тє́цъ мои́хъ.

7

And Jezabel his wife said to him, Dost thou now thus act the king over Israel? arise, and eat bread, and be thine own [master], and I will give thee the vineyard of Nabuthai the Jezraelite.

καὶ εἶπε πρὸς αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ· σὺ νῦν οὕτω ποιεῖς βασιλέα ἐπὶ ᾿Ισραήλ; ἀνάστηθι καὶ φάγε ἄρτον καὶ σαυτοῦ γενοῦ, ἐγὼ δὲ δώσω σοι τὸν ἀμπελῶνα Ναβουθαὶ τοῦ ᾿Ιεζραηλίτου.

И҆ речѐ къ немꙋ̀ і҆езаве́ль жена̀ є҆гѡ̀: ты́ ли нн҃ѣ твори́ши та́кѡ, царю̀ і҆и҃левъ; воста́ни и҆ ꙗ҆́ждь хлѣ́бъ и҆ молча̀ бꙋ́ди, а҆́зъ же да́мъ тѝ вїногра́дъ навꙋѳе́а і҆езраилі́тѧнина.

8

And she wrote a letter in the name of Achaab, and sealed it with his seal, and sent the letter to the elders, and to the freemen who dwelt with Nabuthai

καὶ ἔγραψε βιβλίον ἐπὶ τῷ ὀνόματι ᾿Αχαὰβ καὶ ἐσφραγίσατο τῇ σφραγίδι αὐτοῦ καὶ ἀπέστειλε τὸ βιβλίον πρὸς τοὺς πρεσβυτέρους καὶ τοὺς ἐλευθέρους τοὺς κατοικοῦντας μετὰ Ναβουθαί.

И҆ написа̀ кни́гꙋ на и҆́мѧ а҆хаа́вле, и҆ запеча́та ю҆̀ печа́тїю є҆гѡ̀, и҆ посла̀ кни́гꙋ къ старѣ́йшинамъ и҆ свобѡ́днымъ живꙋ́щымъ съ навꙋѳе́емъ.

9

And it was written in the letters, saying, Keep a fast, and set Naboth in a chief place among the people.

καὶ ἐγέγραπτο ἐν τοῖς βιβλίοις λέγων· νηστεύσατε νηστείαν καὶ καθίσατε τὸν Ναβουθαὶ ἐν ἀρχῇ τοῦ λαοῦ·

И҆ пи́сано бѧ́ше въ кни́зѣ та́кѡ: пости́тесѧ посто́мъ и҆ посади́те навꙋѳе́а и҆ въ нача́лѣ люді́й:

10

And set two men, sons of transgressors, before him, and let them testify against him, saying, He blessed God and the king: and let them lead him forth, and stone him, and let him die.

καὶ ἐγκαθίσατε δύο ἄνδρας υἱοὺς παρανόμων ἐξεναντίας αὐτοῦ, καὶ καταμαρτυρησάτωσαν αὐτοῦ λέγοντες· ηὐλόγησε Θεὸν καὶ βασιλέα· καὶ ἐξαγαγέτωσαν αὐτὸν καὶ λιθοβολησάτωσαν αὐτόν, καὶ ἀποθανέτω.

и҆ посади́те два̀ мꙋ̑жа сы́ны законопрестꙋ́пныхъ проти́вꙋ є҆мꙋ̀, и҆ да засвидѣ́тельствꙋютъ ѡ҆ не́мъ, глаго́люще, ꙗ҆́кѡ (не) благословѝ бг҃а и҆ царѧ̀: и҆ да и҆зведꙋ́тъ є҆го̀ и҆ побїю́тъ ка́менїемъ, и҆ да ᲂу҆́мретъ.

Bede †735

"May the gods do so to me, and more also, etc." [1 Kings 20:10] What Benhadad king of Syria, besieging and beginning to assault Samaria said: 'May the gods do so to me, and more also, if the dust of Samaria will be enough to fill the hands of all the people who follow me,' has this sense: Samaria, like other cities, had earth inside near the walls, almost equal to the walls, lest the walls standing without the support of the adjacent earth, should be frequently struck down by the assaulting hand with the battering ram." From the outside, the height of the walls far exceeded the surface of the ground, especially since, as Scripture relates, the city itself had been set on the summit of a mountain. Therefore, the haughty king, threatening the besieged city, said that he had such a multitude of troops with him that even if each of his soldiers brought only one stone, or clod, or log to construct a rampart against the city, such a high rampart could rise from it that the surface of the city itself, which was within the walls, would seem equal, so that they might fight on an equal footing against the city, sending missiles or torches. The king of Israel, restraining the king of Syria's arrogance with a modest utterance, said, "Say to him: Let not him who girds on his armor boast as he who takes it off." There is a difference between a man who is girded, a man who is ungirded, and a man who is not girded. A man who is girded is one who walks about with a belt; an ungirded man is one who recently took off his belt, for example, to enter a bath, or to get into bed, or perhaps to put on another tunic; a man who is not girded is one who, having recently put on a tunic, has not yet fortified himself with the addition of a belt. Thus, one who is in a military expedition can rightly be called girded, that is, armed. One who has returned home victoriously from a battle, having laid down his arms, is rightly called ungirded, because he wields the repose of peace longed for. One who has not yet begun to fight, nor begun to prepare for the contest, is rightly called not girded. Therefore, the king of Israel said to the king of Syria, boasting that he had already captured Samaria, which he had begun to besiege, "Let not him who girds on his armor boast as he who takes it off." As if to say plainly: Do not boast as if you were already the victor of war's peril, who, still set in the field, do not yet know whom victory will favor. And indeed he spoke the truth. For soon after the battle commenced, Benadab, not triumphing over the conquered adversaries, but with his army defeated, fled home.
Questions on the Book of Kings #17

11

And the men of his city, the elders, and the nobles who dwelt in his city, did as Jezabel sent to them, and as it had been written in the letters which she sent to them.

καὶ ἐποίησαν οἱ ἄνδρες τῆς πόλεως αὐτοῦ οἱ πρεσβύτεροι καὶ οἱ ἐλεύθεροι οἱ κατοικοῆντες ἐν τῇ πόλει αὐτοῦ, καθὼς ἀπέστειλε πρὸς αὐτοὺς ᾿Ιεζάβελ καὶ καθὰ ἐγέγραπτο ἐν τοῖς βιβλίοις, οἷς ἀπέστειλε πρὸς αὐτούς.

И҆ сотвори́ша та́кѡ мꙋ́жїе гра́да є҆гѡ̀ старѣ́йшїи и҆ свобо́днїи живꙋ́щїи во гра́дѣ є҆гѡ̀, ꙗ҆́коже посла̀ къ ни̑мъ і҆езаве́ль, и҆ ꙗ҆́коже пи́сано бѧ́ше въ кни́гахъ, ꙗ҆̀же посла̀ къ ни̑мъ:

Maximus of Turin †465

For a hump is, as it were, to think or to do something base of soul, and it is a kind of twisted deformity of mind always to incline toward unclean things and to be withdrawn from the holy threshold of the church by worldly concerns. Hence it seems to me that the prophet, when he spoke spiritually of this bodily deformity, alluded instead to a moral hideousness when he said, “Let no one who is crooked boast as if he were upright.” It is as if he were saying, “Let not the sinner boast who is distorted by the wickedness of his vices, as the righteous boasts who is made upright by the sincerity of a good conscience.” For although, O sinner, you rejoice in your tall stature, although you are glad because of the straightness of your shoulders, nonetheless your soul is deformed by your evil way of life. Rightly, then, is a rich person compared with a camel, since bodily ungainliness prevents the one from passing through a needle, while concern for his property hinders the other from entering the church. And just as a small needle cannot receive the one that is burdened by the grossness of its body, so also the sacred portal cannot take in the other, who is encumbered by the weight of his offenses. Each has his own burden: the one is weighed down by his physiognomy, the other by his sins. And just as the one cannot pass through the needle’s tiny eye, so the other is unfit for the most blessed kingdom of God, except that the camel’s body is disordered by nature, while the rich person’s will makes him evil. - "Sermon 32.1"

The hump alludes to thinking or doing something that is ugly for the soul, and it is always a certain twisted deformity of mind that reaches for impure things and is distracted from the sacred threshold of the church by worldly concerns. It seems to me that the prophet spoke in a spiritual sense of this physical deformity to describe instead a deformity of character, when he says: “Let not the crooked boast in the same way as the upright,” as if he were saying: “Let not the sinner who is deformed by the perversion of his own vices boast as the just person boasts when he is made upright by the sincerity of a good conscience.” For though, O sinner, you rejoice in the stature of your body and you find pleasure in the straightness of your shoulders, your soul is still deformed because of the crookedness of your character. It is only right that the rich person is compared to the camel since the density of its body hinders it from the passing through the needle, while concern for inheritance holds the rich person back from entering the church. For as a small opening does not let the camel in, weighed down by the mass of its members, so also this holy entrance does not accept the rich, weighed down by the mass of transgressions. Each has its own burden: the camel is burdened by his own flesh and the rich by his sins. As the camel is not able to inhabit the extremely confined hole of the needle, so also the rich person is not suitable for the most blessed kingdom of God. The only difference between the two is that the camel is not well suited due to the nature of his body, while his own will renders the rich person crooked.
Sermon 32.1

12

And they proclaimed a fast, and set Nebuthai in a chief place among the people.

καὶ ἐκάλεσαν νηστείαν καὶ ἐκάθισαν τὸν Ναβουθαὶ ἐν ἀρχῇ τοῦ λαοῦ,

и҆ нареко́ша по́стъ, и҆ посади́ша навꙋѳе́а въ нача́лѣ люді́й,

13

And two men, sons of transgressors, came in, and sat opposite him, and bore witness against him, saying, Thou hast blessed God and the king. And they led him forth out of the city, and stoned him with stones, and he died.

καὶ εἰσῆλθον δύο ἄνδρες υἱοὶ παρανόμων καὶ ἐκάθισαν ἐξεναντίας αὐτοῦ καὶ κατεμαρτύρησαν αὐτοῦ λέγοντες· ηὐλόγηκας Θεὸν καὶ βασιλέα· καὶ ἐξήγαγον αὐτὸν ἔξω τῆς πόλεως καὶ ἐλιθοβόλησαν αὐτὸν ἐν λίθοις, καὶ ἀπέθανε.

и҆ прїидо́ста два̀ мꙋ̑жа сы́нове законопрестꙋ́пныхъ и҆ сѣдо́ста проти́вꙋ є҆гѡ̀, и҆ засвидѣ́тельствоваша на него̀ мꙋ́жїе ѿстꙋ̑пницы навꙋѳе́ѡвы пред̾ людьмѝ, глаго́люще: се́й (не) благословѝ бг҃а и҆ царѧ̀. И҆ и҆зведо́ша є҆го̀ во́нъ и҆з̾ гра́да и҆ поби́ша є҆го̀ ка́менїемъ, и҆ ᲂу҆́мре.

14

And they sent to Jezabel, saying, Nabuthai is stoned, and is dead.

καὶ ἀπέστειλαν πρὸς ᾿Ιεζάβελ λέγοντες· λελιθοβόληται Ναβουθαὶ καὶ τέθνηκε.

И҆ посла́ша ко і҆езаве́ли, глаго́люще: ка́менїемъ побїе́нъ бы́сть навꙋѳе́й и҆ ᲂу҆́мре.

15

And it came to pass, when Jezabel heard [it], that she said to Achaab, Arise, take possession of the vineyard of Nabuthai the Jezraelite, who would not sell it to thee: for Nebuthai is not alive, for he is dead.

καὶ ἐγένετο ὡς ἤκουσεν ᾿Ιεζάβελ, καὶ εἶπε πρὸς ᾿Αχαάβ· ἀνάστα, κληρονόμει τὸν ἀμπελῶνα Ναβουθαὶ τοῦ ᾿Ιεζραηλίτου, ὃς οὐκ ἔδωκέ σοι ἀργυρίου, ὅτι οὐκ ἔστι Ναβουθαὶ ζῶν, ὅτι τέθνηκε.

И҆ бы́сть є҆гда̀ ᲂу҆слы́ша і҆езаве́ль глаго́лющихъ, ꙗ҆́кѡ побїе́нъ навꙋѳе́й и҆ ᲂу҆́мре, и҆ речѐ і҆езаве́ль ко а҆хаа́вꙋ: воста́ни, наслѣ́дꙋй вїногра́дъ навꙋѳе́а і҆езраилі́тѧнина, и҆́же не взѧ̀ ᲂу҆ тебє̀ сребра̀, и҆ ᲂу҆жѐ нѣ́сть навꙋѳе́й жи́въ, но ᲂу҆́мре.

16

And it came to pass, when Achaab heard that Nabuthai the Jezraelite was dead, that he rent his garments, and put on sackcloth. And it came to pass afterward, that Achaab arose and went down to the vineyard of Nabuthai the Jezraelite, to take possession of it.

καὶ ἐγένετο ὡς ἤκουσεν ᾿Αχαὰβ ὅτι τέθνηκε Ναβουθαὶ ὁ ᾿Ιεζραηλίτης, καὶ διέρρηξε τὰ ἱμάτια αὐτοῦ καὶ περιεβάλετο σάκκον· καὶ ἐγένετο μετὰ ταῦτα καὶ ἀνέστη καὶ κατέβη ᾿Αχαὰβ εἰς τὸν ἀμπελῶνα Ναβουθαὶ τοῦ ᾿Ιεζραηλίτου κληρονομῆσαι αὐτόν.

И҆ бы́сть є҆гда̀ ᲂу҆слы́ша а҆хаа́въ, ꙗ҆́кѡ ᲂу҆бїе́нъ бы́сть навꙋѳе́й і҆езраилі́тѧнинъ, и҆ раздра̀ ри̑зы своѧ̑ и҆ ѡ҆блече́сѧ во вре́тище. И҆ бы́сть по си́хъ, и҆ воста̀ и҆ сни́де а҆хаа́въ въ вїногра́дъ навꙋѳе́а і҆езраилі́тѧнина наслѣ́дити є҆го̀.

17

And the Lord spoke to Eliu the Thesbite, saying,

Καὶ εἶπεν Κύριος πρὸς ᾿Ηλιοὺ τὸν Θεσβίτην λέγων·

И҆ речѐ гдⷭ҇ь ко и҆лїѝ ѳесві́тѧнинꙋ, гл҃ѧ:

18

Arise, and go down to meet Achaab king of Israel, who is in Samaria, for he [is] in the vineyard of Nabuthai, for he has gone down thither to take possession of it.

ἀνάστηθι καὶ κατάβηθι εἰς ἀπαντὴν ᾿Αχαὰβ βασιλέως ᾿Ισραὴλ τοῦ ἐν Σαμαρείᾳ, ὅτι οὗτος ἐν ἀμπελῶνι Ναβουθαί, ὅτι καταβέβηκεν ἐκεῖ κληρονομῆσαι αὐτόν.

воста́ни и҆ сни́ди на срѣ́тенїе а҆хаа́вꙋ царю̀ і҆и҃левꙋ, и҆́же въ самарі́и, се́ бо, се́й въ вїногра́дѣ навꙋѳе́евѣ, ꙗ҆́кѡ сни́де та́мѡ наслѣ́дити є҆го̀:

19

And thou shalt speak to him, saying, Thus saith the Lord, Forasmuch as thou hast slain and taken possession, therefore thus saith the Lord, In every place where the swine and the dogs have licked the blood of Nabuthai, there shall the dogs lick thy blood; and the harlots shall wash themselves in thy blood.

καὶ λαλήσεις πρὸς αὐτὸν λέγων· τάδε λέγει Κύριος· ὡς σὺ ἐφόνευσας καὶ ἐκληρονόμησας, διὰ τοῦτο τάδε λέγει Κύριος· ἐν παντὶ τόπῳ, ᾧ ἔλειξαν αἱ ὕες καὶ οἱ κύνες τὸ αἷμα Ναβουθαί, ἐκεῖ λείξουσιν οἱ κύνες τὸ αἷμα σου, καὶ αἱ πόρναι λούσονται ἐν τῷ αἵματί σου.

и҆ рече́ши є҆мꙋ̀, глаго́лѧ: си́це гл҃етъ гдⷭ҇ь: поне́же ты̀ ᲂу҆би́лъ є҆сѝ (навꙋѳе́а) и҆ прїѧ́лъ є҆сѝ въ наслѣ́дїе (вїногра́дъ є҆гѡ̀), сегѡ̀ ра́ди та́кѡ гл҃етъ гдⷭ҇ь: на мѣ́стѣ, и҆дѣ́же полиза́ша свинїи̑ и҆ псѝ кро́вь є҆гѡ̀, та́мѡ поли́жꙋтъ и҆ кро́вь твою̀, и҆ блꙋдни̑цы и҆змы́ютсѧ въ кро́ви твое́й.

20

And Achaab said to Eliu, Hast thou found me, mine enemy? and he said, I have found [thee]: because thou hast wickedly sold thyself to work evil in the sight of the Lord, to provoke him to anger;

καὶ εἶπεν ᾿Αχαὰβ πρὸς ᾿Ηλιού· εἰ εὕρηκάς με, ὁ ἐχθρός μου; καὶ εἶπεν· εὕρηκα, διότι μάτην πέπρασαι ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου παροργίσαι αὐτόν.

И҆ речѐ а҆хаа́въ ко и҆лїѝ: ѡ҆брѣ́лъ ли є҆сѝ мѧ̀, вра́же мо́й; И҆ речѐ и҆лїа̀: ѡ҆брѣто́хъ: поне́же ты̀ всꙋ́е про́данъ є҆сѝ сотвори́ти лꙋка́вое пред̾ гдⷭ҇емъ, во є҆́же разгнѣ́вати є҆го̀:

21

behold, I bring evil upon thee: and I will kindle a fire after thee, and I will utterly destroy every male of Achaab, and him that is shut up and him that is left in Israel.

ἰδοὺ ἐγὼ ἐπάγω ἐπὶ σὲ κακὰ καὶ ἐκκαύσω ὀπίσω σου καὶ ἐξολοθρεύσω τοῦ ᾿Αχαὰβ οὐροῦντα πρὸς τοῖχον καὶ συνεχόμενον καὶ ἐγκαταλελειμμένον ἐν ᾿Ισραήλ·

си́це гл҃етъ гдⷭ҇ь: сѐ, а҆́зъ наведꙋ̀ на тѧ̀ ѕла̑ѧ и҆ попалю̀ за̑днѧѧ твоѧ̑, и҆ и҆скореню̀ а҆хаа́влѧ моча́щагосѧ къ стѣнѣ̀, и҆ содєржи́мыѧ и҆ ѡ҆ста́вшихсѧ во і҆и҃ли:

22

And I will make thy house as the house of Jeroboam the son of Nabat, and as the house of Baasa son of Achia, because of the provocations wherewith thou hast provoked [me], and caused Israel to sin.

καὶ δώσω τὸν οἶκόν σου ὡς τὸν οἶκον ῾Ιεροβοὰμ υἱοῦ Ναβὰτ καὶ ὡς τὸν οἶκον Βαασὰ υἱοῦ ᾿Αχιὰ περὶ τῶν παροργισμάτων, ὧν παρώργισας καὶ ἐξήμαρτες τὸν ᾿Ισραήλ.

и҆ преда́мъ до́мъ тво́й ꙗ҆́коже до́мъ і҆еровоа́ма сы́на нава́това, и҆ ꙗ҆́коже до́мъ ваа́сы сы́на а҆хі́ина, ѡ҆ прогнѣ́ванїихъ, и҆́миже прогнѣ́валъ мѧ̀ є҆сѝ, и҆ грѣ́шити сотвори́лъ є҆сѝ і҆и҃лѧ.

23

And the Lord spoke of Jezabel, saying, The dogs shall devour her within the fortification of Jezrael.

καὶ τῇ ᾿Ιεζάβελ ἐλάλησε Κύριος λέγων· οἱ κύνες καταφάγονται αὐτὴν ἐν τῷ προτειχίσματι ᾿Ιεζράελ.

И҆ ко і҆езаве́ли речѐ гдⷭ҇ь, гл҃ѧ: псѝ снѣдѧ́тъ ю҆̀ въ предгра́дїи і҆езрае́лѧ:

24

Him that is dead of Achaab in the city shall the dogs eat, and him that is dead of him in the field shall the birds of the sky eat.

τὸν τεθνηκότα τοῦ ᾿Αχαὰβ ἐν τῇ πόλει φάγονται οἱ κύνες καὶ τὸν τεθνηκότα αὐτοῦ ἐν τῷ πεδίῳ φάγονται τὰ πετεινὰ τοῦ οὐρανοῦ.

ᲂу҆ме́ршаго а҆хаа́влѧ во гра́дѣ снѣдѧ́тъ псѝ, и҆ ᲂу҆ме́ршаго є҆гѡ̀ на по́ли снѣдѧ́тъ пти̑цы небє́сныѧ:

25

But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray.

πλὴν ματαίως ᾿Αχαάβ, ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ·

и҆ въ сꙋетѣ̀ ты̀ є҆сѝ, а҆хаа́ве, и҆́же про́данъ бы́сть сотвори́ти лꙋка́вое пред̾ гдⷭ҇емъ, ꙗ҆́кѡ превратѝ є҆го̀ і҆езаве́ль жена̀ є҆гѡ̀.

26

And he did very abominably in following after the abominations, according to all that the Amorite did, whom the Lord utterly destroyed from before the children of Israel.

καὶ ἐβδελύχθη σφόδρα πορεύεσθαι ὀπίσω τῶν βδελυγμάτων κατὰ πάντα, ἃ ἐποίησεν ὁ ᾿Αμορραῖος, ὃν ἐξωλόθρευσε Κύριος ἀπὸ προσώπου υἱῶν ᾿Ισραήλ.

И҆ ѡ҆мерзи́сѧ ѕѣлѡ̀, є҆́же ходи́ти в̾слѣ́дъ ме́рзостей, ꙗ҆̀же сотворѝ а҆морре́й, є҆го́же и҆стребѝ гдⷭ҇ь ѿ лица̀ сынѡ́въ і҆и҃левыхъ.

27

And because of the word, Achaab was pierced with sorrow before the Lord, and he both went weeping, and rent his garment, and girt sackcloth upon his body, and fasted; he put on sackcloth also in the day that he smote Nabuthai the Jezraelite, and went his way.

καὶ ὑπὲρ τοῦ λόγου, ὡς κατενύγη ᾿Αχαὰβ ἀπὸ προσώπου τοῦ Κυρίου καὶ ἐπορεύετο κλαίων καὶ διέρρηξε τὸν χιτῶνα αὐτοῦ καὶ ἐζώσατο σάκκον ἐπὶ τὸ σῶμα αὐτοῦ καὶ ἐνήστευσε καὶ περιεβάλετο σάκκον ἐν τῇ ἡμέρᾳ, ᾗ ἐπάταξε Ναβουθαὶ τὸν ᾿Ιεζραηλίτην, καὶ ἐπορεύθη,

И҆ бы́сть є҆гда̀ ᲂу҆слы́ша а҆хаа́въ словеса̀ сїѧ̑, ᲂу҆мили́сѧ ѿ лица̀ гдⷭ҇нѧ, и҆ и҆дѧ́ше пла́часѧ, и҆ раздра̀ ри̑зы своѧ̑, и҆ препоѧ́сасѧ вре́тищемъ по тѣ́лꙋ своемꙋ̀ и҆ пости́сѧ: и҆ бѣ̀ ѡ҆блече́нъ во вре́тище ѿ днѐ, во́ньже ᲂу҆бѝ навꙋѳе́а і҆езраилі́тѧнина, и҆ хожда́ше ско́рбенъ.

28

And the word of the Lord came by the hand of his servant Eliu concerning Achaab, and the Lord said,

καὶ ἐγένετο ῥῆμα Κυρίου ἐν χειρὶ δούλου αὐτοῦ ᾿Ηλιοὺ περὶ ᾿Αχαάβ, καὶ εἶπε Κύριος·

И҆ бы́сть гл҃ъ гдⷭ҇ень рꙋко́ю раба̀ є҆гѡ̀ и҆лїѝ ѡ҆ а҆хаа́вѣ,

29

Hast thou seen how Achaab has been pricked [to the heart] before me? I will not bring on the evil in his days, but in his son’s days will I bring on the evil.

ἑώρακας ὡς κατενύγη ᾿Αχαὰβ ἀπὸ προσώπου μου; οὐκ ἐπάξω τὴν κακίαν ἐν ταῖς ἡμέραις αὐτοῦ, ἀλλ᾿ ἐν ταῖς ἡμέραις τοῦ υἱοῦ αὐτοῦ ἐπάξω τὴν κακίαν.

и҆ речѐ гдⷭ҇ь: ви́дѣлъ ли є҆сѝ, ꙗ҆́кѡ ᲂу҆мили́сѧ а҆хаа́въ ѿ лица̀ моегѡ̀; сегѡ̀ ра́ди не наведꙋ̀ ѕла̀ во дне́хъ є҆гѡ̀: но во дне́хъ сы́на є҆гѡ̀ наведꙋ̀ ѕло̀ на до́мъ є҆гѡ̀.