1 Kings (3 Kings) 21
Commentary from 4 fathers
And he sent into the city to Achaab king of Israel, and said to him, Thus says the son of Ader,
καὶ ἀπέστειλε πρὸς ᾿Αχαὰβ βασιλέα ᾿Ισραὴλ εἰς τὴν πόλιν, καὶ εἶπε πρὸς αὐτόν· τάδε λέγει υἱὸς ῎Αδερ·
и҆ посла̀ ко а҆хаа́вꙋ царю̀ і҆и҃левꙋ во гра́дъ и҆ речѐ къ немꙋ̀: си́це глаго́летъ сы́нъ а҆де́ровъ:
Therefore let us hear what he says: Give me, he says. What other voice does a needy person have? What other voice does one demanding public assistance have, if not Give me, that is, give me, because I am in need: give me, because I cannot have any other means of living: give me, because I do not have bread for sustenance, money for drink, resources for food, substance for clothing: give me, because the Lord has given you what you should give, but has not given to me: give me, because unless you give, I will not be able to have: give me, because it is written: Give alms. How low, how base is this! They do not have the sentiment of humility, but the fire of greed. And in this very abjection, what impudence! 'Give me,' he says, 'your vineyard.' He confesses the desire to obtain what is undeserved.
On Naboth the Jezreelite, Chapter 2, 8
And he said to me, 'And I will have a vegetable garden.' This, therefore, was all madness, this was all madness, that the space should be sought for cheap vegetables. Therefore, you do not desire to possess it as something useful, but you want to exclude others. Your concern for the spoils of the poor is greater than for your own profits. You consider it an injury to you if a poor person has anything that can be valued as worthy of a wealthy possession. You consider it a loss to you, whatever is someone else's. What delights you in the expenses of nature? The world was created for all, yet few rich individuals attempt to defend it for themselves. For it is not only earthly possessions that are claimed, but even the heavens, the air, the sea, are claimed for the use of a few wealthy individuals.
On Naboth the Jezreelite, Chapter 3, 11
What Ahab said to Naboth, that is, that he would have given him the price of his vineyard or [another vineyard], was a lie. But Naboth did not sell his inheritance, first of all because he knew that [Ahab] would not have given him another vineyard in exchange and would not have kept his promise; second, because the Law forbade that an inheritance could be sold from one person to another; third, because the inheritance of the promised land, which they had received through the mediation of Joshua, was for them as precious as the kingdom of heaven is for us, and Naboth did not want to be deprived of that divine gift.
Books of Sessions 1 Kings 21:2
Thy silver and thy gold are mine, and thy wives and thy children are mine.
τὸ ἀργύριόν σου καὶ τὸ χρυσίον σου ἐμόν ἐστι καὶ αἱ γυναῖκές σου καὶ τὰ τέκνα σου ἐμά ἐστι.
сребро̀ твоѐ и҆ зла́то твоѐ моѐ є҆́сть, и҆ жєны̀ твоѧ̑ и҆ ча̑да твоѧ̑ дѡ́браѧ моѧ̑ сꙋ́ть.
And the king of Israel answered and said, As thou hast said, my lord, O king, I am thine, and all mine [also].
καὶ ἀπεκρίθη βασιλεὺς ᾿Ισραὴλ καὶ εἶπε· καθὼς ἐλάλησας, κύριέ μου βασιλεῦ, σὸς ἐγώ εἰμι καὶ πάντα τὰ ἐμά.
И҆ ѿвѣща̀ ца́рь і҆и҃левъ и҆ речѐ: ꙗ҆́коже глаго́лалъ є҆сѝ, го́споди мо́й царю̀, тво́й є҆́смь а҆́зъ и҆ всѧ̑ моѧ̑.
And the messengers came again, and said, Thus says the son of Ader, I sent to thee, saying, Thou shalt give me thy silver and thy gold, and thy wives and thy children.
καὶ ἀνέστρεψαν οἱ ἄγγελοι, καὶ εἶπαν· τάδε λέγει ὁ υἱὸς ῎Αδερ· ἐγὼ ἀπέστειλα πρός σε λέγων· τὸ ἀργύριόν σου καὶ τὸ χρυσίον σου καὶ τὰς γυναῖκας καὶ τὰ τέκνα σου δώσεις ἐμοί·
И҆ возврати́шасѧ послы̀ и҆ рѣ́ша: си́це глаго́летъ сы́нъ а҆де́ровъ: а҆́зъ посыла́хъ къ тебѣ̀, глаго́лѧ: сребро̀ и҆ зла́то твоѐ и҆ жєны̀ твоѧ̑ и҆ ча́да твоѧ̑ да́ждь мнѣ̀:
For at this time to-morrow I will send my servants to thee, and they shall search thy house, and the houses of thy servants, and it shall be that all the desirable objects of their eyes on which they shall lay their hands, they shall even take [them].
ὅτι ταύτην τὴν ὥραν αὔριον ἀποστελῶ τοὺς παῖδάς μου πρός σε, καὶ ἐρευνήσουσι τὸν οἶκόν σου καὶ τοὺς οἴκους τῶν παίδων σου καὶ ἔσται πάντα τὰ ἐπιθυμήματα τῶν ὀφθαλμῶν αὐτῶν, ἐφ᾿ ἃ ἂν ἐπιβάλωσι τὰς χεῖρας αὐτῶν, καὶ λήψονται.
ꙗ҆́кѡ въ се́й ча́съ ᲂу҆́трѡ послю̀ рабы̑ моѧ̑ къ тебѣ̀, и҆ и҆зы́щꙋтъ до́мъ тво́й и҆ до́мы ѻ҆́трѡкъ твои́хъ, и҆ бꙋ́дꙋтъ всѧ̑ жела́ємаѧ ѻ҆че́съ и҆́хъ, на ни́хже а҆́ще возложа́тъ рꙋ́ки своѧ̑, и҆ во́змꙋтъ.
And the king of Israel called all the elders of the land, and said, Take notice now and consider, that this man seeks mischief: for he has sent to me concerning my wives, and concerning my sons an concerning my daughters: I have not kept back from him my silver and my gold.
καὶ ἐκάλεσεν ὁ βασιλεὺς ᾿Ισραὴλ πάντας τοὺς πρεσβυτέρους τῆς γῆς καὶ εἶπε· γνῶτε δὴ καὶ ἴδετε ὅτι κακίαν οὗτος ζητεῖ, ὅτι ἀπέσταλκε πρός με περὶ τῶν γυναικῶν μου καὶ περὶ τῶν υἱῶν μου καὶ περὶ τῶν θυγατέρων μου· τὸ ἀργύριόν μου καὶ τὸ χρυσίον μου οὐκ ἀπεκώλυσα ἀπ᾿ αὐτοῦ.
И҆ призва̀ ца́рь і҆и҃левъ всѧ̑ старѣ̑йшины землѝ и҆ речѐ: зна́йте нн҃ѣ и҆ ви́дите, ꙗ҆́кѡ то́й ѕлѣ̀ про́ситъ, ꙗ҆́кѡ присла̀ ко мнѣ̀ (глаго́лѧ) ѡ҆ жена́хъ мои́хъ и҆ ѡ҆ сынѣ́хъ мои́хъ и҆ ѡ҆ дще́рехъ мои́хъ: сребра̀ моегѡ̀ и҆ зла́та моегѡ̀ не возбрани́хъ є҆мꙋ̀.
And the elders and all the people said to him, Hearken not, and consent not.
καὶ εἶπαν αὐτῷ οἱ πρεσβύτεροι καὶ πᾶς ὁ λαός· μὴ ἀκούσῃς καὶ μὴ θελήσῃς.
И҆ рѣ́ша є҆мꙋ̀ старѣ̑йшины и҆ всѝ лю́дїе: не послꙋ́шай, ни восхощѝ (да́ти).
And he said to the messengers of the son of Ader, Say to your master, All things that thou hast sent to thy servant about at first I will do; but this thing I shall not be able to do. And the men departed, and carried back the answer to him.
καὶ εἶπε τοῖς ἀγγέλοις υἱοῦ ῎Αδερ· λέγετε τῷ κυρίῳ ὑμῶν· πάντα ὅσα ἀπέσταλκας πρὸς τὸν δοῦλόν σου ἐν πρώτοις ποιήσω, τὸ δὲ ῥῆμα τοῦτο οὐ δυνήσομαι ποιῆσαι. καὶ ἀπῇραν οἱ ἄνδρες καὶ ἐπέστρεψαν αὐτῷ λόγον.
И҆ речѐ послѡ́мъ сы́на а҆де́рова: рцы́те господи́нꙋ ва́шемꙋ: всѧ̑, и҆́хже ра́ди посыла́лъ є҆сѝ къ рабꙋ̀ твоемꙋ̀ пре́жде, сотворю̀, сегѡ́ же глаго́ла не могꙋ̀ сотвори́ти. И҆ ѿидо́ша мꙋ́жїе (а҆де́рѡвы) и҆ возвѣсти́ша є҆мꙋ̀ сло́во.
How clearly the custom of the rich is portrayed! They are made sad if they are not seizing the property of others; they renounce food, they fast, not that they may lessen their sin but that they may commit crime. You may see them at such times coming to church, dutiful, humble and assiduous, in order that they may deserve to obtain the accomplishment of their wickedness. But to them God says, “Not this fast have I chosen, not if you should wind your head about like a circle and spread also sackcloth and ashes, and not thus will you call an acceptable fast. Not such a fast have I chosen, says the Lord. Loose every bond of injustice, loose the bonds of violent contracts, let them that are broken go free, and tear asunder every unjust writing. Deal your bread to the hungry, and bring the needy and harborless into your house. If you shall see one naked, cover him, and you shall not despise the domestics of your seed. Then shall your morning light arise, and your health shall speedily arise, and your justice shall go before you, and the majesty of the Lord shall surround you. Then shall you call, and God shall hear you; even while you speak, he shall say, Here I am.” Do you hear, O rich person, what the Lord God says? You too come to church, not to bestow anything on a poor person but to take away. You fast, not that the cost of your banquet may profit the needy, but that you may obtain spoil from those in want.
On Naboth the Jezreelite 10.44-45
And the son of Ader sent to him, saying, So do God to me, and more also, if the dust of Samaria shall suffice for foxes to all the people, even my infantry.
καὶ ἀπέστειλε πρὸς αὐτὸν υἱὸς ῎Αδερ λέγων· τάδε ποιήσαι μοι ὁ Θεὸς καὶ τάδε προσθείη, εἰ ἐκποιήσει ὁ χοῦς Σαμαρείας ταῖς ἀλώπεξι παντὶ τῷ λαῷ τοῖς πεζοῖς μου.
И҆ па́ки посла̀ къ немꙋ̀ сы́нъ а҆де́ровъ, глаго́лѧ: сїѧ̑ да сотворѧ́тъ мѝ бо́зи и҆ сїѧ̑ да приложа́тъ, а҆́ще дово́льна бꙋ́детъ пе́рсть самарі́и горсте́мъ всѣ́хъ люді́й пѣшцє́въ мои́хъ.
And the king of Israel answered and said, Let it be sufficient; let not the humpbacked boast as he that is upright.
καὶ ἀπεκρίθη ὁ βασιλεὺς ᾿Ισραὴλ καὶ εἶπεν· ἱκανούσθω· μὴ καυχάσθω ὁ κυρτὸς ὡς ὁ ὀρθός.
И҆ ѿвѣща̀ ца́рь і҆и҃левъ и҆ речѐ: дово́льно: да не хва́литсѧ слѧ́ченъ, ꙗ҆́коже прѧмы́й.
And it came to pass when he returned him this answer, he and all the kings with him were drinking in tents: and he said to his servants, Form a trench. And they made a trench against the city.
καὶ ἐγένετο ὅτε ἀπεκρίθη αὐτῷ τὸν λόγον τοῦτον, πίνων ἦν αὐτὸς καὶ πάντες οἱ βασιλεῖς οἱ μετ᾿ αὐτοῦ ἐν σκηναῖς καὶ εἶπε τοῖς παισὶν αὐτοῦ· οἰκοδομήσατε χάρακα· καὶ ἔθεντο χάρακα ἐπὶ τὴν πόλιν.
И҆ бы́сть є҆гда̀ ѿвѣща̀ є҆мꙋ̀ сло́во сїѐ, бѣ̀ пїю́щь са́мъ и҆ всѝ ца́рїе, и҆̀же бѧ́хꙋ съ ни́мъ въ кꙋ́щахъ: и҆ речѐ ѻ҆трокѡ́мъ свои̑мъ: сотвори́те ва́лъ. И҆ сотвори́ша ва́лъ над̾ гра́домъ.
And, behold, a prophet came to Achaab king of Israel, and said, Thus saith the Lord, Hast thou seen this great multitude? behold, I give it this day into thine hands; and thou shalt know that I [am] the Lord.
καὶ ἰδοὺ προφήτης εἷς προσῆλθε τῷ ᾿Αχαὰβ βασιλεῖ ᾿Ισραὴλ καὶ εἶπε· τάδε λέγει Κύριος· εἰ ἑώρακας τὸν ὄχλον τὸν μέγαν τοῦτον; ἰδοὺ ἐγὼ δίδωμι αὐτὸν σήμερον εἰς χεῖράς σας, καὶ γνώσῃ ὅτι ἐγὼ Κύριος.
И҆ сѐ, прⷪ҇ро́къ є҆ди́нъ прїи́де къ а҆хаа́вꙋ царю̀ і҆и҃левꙋ и҆ речѐ: сїѧ̑ гл҃етъ гдⷭ҇ь: ви́диши ли ве́сь наро́дъ се́й вели́кїй; сѐ, а҆́зъ да́мъ є҆го̀ дне́сь въ рꙋ́цѣ твоѝ, и҆ ᲂу҆разꙋмѣ́еши, ꙗ҆́кѡ а҆́зъ (є҆́смь) гдⷭ҇ь.
And Achaab said, Whereby? And he said, Thus saith the Lord, by the young men of the heads of the districts. And Achaab said, Who shall begin the battle? and he said, Thou.
καὶ εἶπεν ᾿Αχαάβ· ἐν τίνι; καὶ εἶπε· τάδε λέγει Κύριος· ἐν τοῖς παιδαρίοις τῶν ἀρχόντων τῶν χωρῶν. καὶ εἶπεν ᾿Αχαάβ· τίς συνάξει τὸν πόλεμον; καὶ εἶπε· σύ.
И҆ речѐ а҆хаа́въ: въ че́мъ; И҆ речѐ: си́це гл҃етъ гдⷭ҇ь: во ѻ҆́троцѣхъ кнѧзе́й гра́дскихъ. И҆ речѐ а҆хаа́въ: кто̀ на́чнетъ бра́нь; И҆ речѐ: ты̀.
And Achaab numbered the young men the heads of the districts, and they were two hundred and thirty: and afterwards he numbered the people, [even] every man fit for war, seven thousand.
καὶ ἐπεσκέψατο ᾿Αχαὰβ τὰ παιδάρια τῶν ἀρχόντων τῶν χωρῶν, καὶ ἐγένοντο διακόσια τριάκοντα· καὶ μετὰ ταῦτα ἐπεσκέψατο τὸν λαόν, πάντα υἱὸν δυνάμεως, ἑπτὰ χιλιάδας.
И҆ сочтѐ а҆хаа́въ ѻ҆́троки кнѧзе́й гра́дскихъ, и҆ бы́сть и҆́хъ двѣ́сти три́десѧть и҆ два̀: и҆ по си́хъ сочтѐ лю́ди всѧ̑ сы́ны си́лы, се́дмь ты́сѧщъ.
And he went forth at noon, an the son of Ader was drinking [and] getting drunk in Socchoth, he and the kings, [even] thirty and two kings, his allies.
καὶ ἐξῆλθε μεσημβρίας· καὶ υἱὸς ῎Αδερ πίνων μεθύων ἐν Σοκχὼθ αὐτὸς καὶ οἱ βασιλεῖς, τριάκοντα καὶ δύο βασιλεῖς συμβοηθοὶ μετ᾿ αὐτοῦ.
И҆ и҆зы́де въ полꙋ́дне: и҆ сы́нъ а҆де́ровъ пїѧ́нъ бѣ̀ ѕѣлѡ̀ въ сокхѡ́ѳѣ са́мъ и҆ ца́рїе (и҆̀же съ ни́мъ), три́десѧть два̀ царѧ̑ помѡ́щника є҆мꙋ̀.
And the young men the heads of the districts went forth first; and they send and report to the king of Syria, saying, There are men come forth out of Samaria.
καὶ ἐξῆλθον ἄρχοντες παιδάρια τῶν χωρῶν ἐν πρώτοις. καὶ ἀποστέλλουσι καὶ ἀπαγγέλλουσι τῷ βασιλεῖ Συρίας λέγοντες· ἄνδρες ἐξεληλύθασιν ἐκ Σαμαρείας.
И҆ и҆зыдо́ша ѻ҆́троцы воево́дъ гра́дскихъ въ пе́рвыхъ. И҆ посла̀ сы́нъ а҆де́ровъ, и҆ возвѣсти́ша царю̀ сѵ́рскомꙋ, глаго́люще: мꙋ́жїе и҆зыдо́ша и҆з̾ самарі́и.
And he said to them, If they come forth peaceably, take them alive; and if they come forth to war, take them alive:
καὶ εἶπεν αὐτοῖς· εἰ εἰς εἰρήνην ἐκπορεύονται, συλλαβεῖν αὐτοὺς ζῶντας· καὶ εἰ εἰς πόλεμον, ζῶντας συλλαβεῖν αὐτούς·
И҆ речѐ и҆̀мъ: а҆́ще на ми́ръ и҆зыдо́ша, поими́те и҆̀хъ живы́хъ: и҆ а҆́ще на бра́нь и҆зыдо́ша, живы́хъ поими́те и҆̀хъ, да не и҆схо́дѧтъ и҆з̾ гра́да.
18–23And the Lord said to Elijah, “Get up, go down to meet King Ahab of Israel,” and so on. Now, when Jezebel invited Ahab to come and take hold of the vineyard whose owners had been stoned, Elijah went out to meet him, precisely when he did not expect him, and approached him in order to reveal the shameful action which they thought no one else knew about. He reproached the king openly for stealing the vineyard and killing the righteous Naboth. But one may say: Is not Jezebel the one who prepared the death of Naboth? Ahab simply did not accept that his request was rejected by Naboth; he did not want to treat him badly or take his vineyard by force. However, if he claims the vineyard, since the inheritance is due to the king after the heirs are dead, as the law prescribes, we maintain that if Ahab had not sinned at all, it would have been impossible that the justice that absolves those who are oppressed might have wronged him. Nor would the prophet, who reproved him according to the command of the just Judge and had already condemned him twice, [have wronged him].And Elijah said to him, “Thus says the Lord: In the place where dogs licked up the blood of Naboth, dogs will also lick up your blood, and I will make your house like the house of Jeroboam.” To Jezebel too, the Lord said, “The dogs shall eat Jezebel within the boundaries of Jezreel.” Such are the judgments that Elijah pronounced against the king and the queen: he gives them to the dogs, and the house of Ahab to destruction.
On the First Book of Kings 21:17
and let not the young men the heads of the districts go forth of the city. And the force that was behind them
καὶ μὴ ἐξελθάτωσαν ἐκ τῆς πόλεως τὰ παιδάρια ἀρχόντων τῶν χωρῶν. καὶ ἡ δύναμις ὀπίσω αὐτῶν
И҆ ті́и и҆зыдо́ша и҆з̾ гра́да ѻ҆́троцы воево́дъ гра́дскихъ, и҆ си́ла в̾слѣ́дъ и҆́хъ.
Divine justice is moved by this and condemns the greedy with worthy severity, saying: 'You have killed and taken possession of the inheritance? For this reason, in the place where the dogs licked up the blood of Naboth, they will lick up your blood; and the prostitutes will wash themselves in your blood.' How just, how severe is this sentence, that the bitterness of death that he inflicted on another should be dissolved by the horror of his own death! God looks upon the unburied poor and therefore decrees that the rich should lie unburied; and so that the dead may suffer the torment of their own wickedness, he who did not think to spare the dead. Thus, the body soaked in the blood of his own wound revealed the cruelty of his life. When the poor endured these things, the rich were accused; when the rich received them, the poor were justified. But what does it mean that the prostitutes washed themselves in his blood? Unless, perhaps, it is to reveal that there was a kind of prostitution in that ferociousness of the king's treachery, or a bloody luxury, who was so indulgent that he desired a vegetable dish; so bloodthirsty that he would kill a man over a vegetable dish? Worthy punishment consumes the greedy, worthy punishment consumes greed.
On Naboth the Jezreelite, Chapter 11, 48-49
smote each one the man next to him; and each one a second time smote the man next to him: and Syria fled, and Israel pursued them; and the son of Ader, [even] the king of Syria, escapes on the horse of a horseman.
ἐπάταξεν ἕκαστος τὸν παρ᾿ αὐτοῦ καὶ ἐδευτέρωσεν ἕκαστος τὸν παρ᾿ αὐτοῦ, καὶ ἔφυγε Συρία, καὶ κατεδίωξεν αὐτοὺς ᾿Ισραήλ· καὶ σῴζεται υἱὸς ῎Αδερ βασιλεὺς Συρίας ἐφ᾿ ἵππου ἱππέως.
И҆ поразѝ кі́йждо проти́внаго себѣ̀, и҆ ᲂу҆дво́и кі́йждо проти́внаго себѣ̀. И҆ бѣжа̀ сѷрі́а: и҆ погна̀ и҆̀хъ і҆и҃ль, и҆ гонзѐ то́кмѡ сы́нъ а҆де́ровъ ца́рь сѵ́рскїй на конѝ ко́нника.
And the king of Israel went forth, and took all the horses and the chariots, and smote [the enemy] with a great slaughter in Syria.
καὶ ἐξῆλθεν ὁ βασιλεὺς ᾿Ισραὴλ καὶ ἔλαβε πάντας τοὺς ἵππους καὶ τὰ ἅρματα καὶ ἐπάταξε πληγὴν μεγάλην ἐν Συρίᾳ.
И҆ и҆зы́де ца́рь і҆и҃левъ, и҆ взѧ̀ всѧ̑ ко́ни и҆ колєсни́цы, и҆ поразѝ ꙗ҆́звою вели́кою въ сѷрі́и.
And the prophet came to the king of Israel, and said, Strengthen thyself, and observe, and see what thou shalt do; for at the return of the year the son of Ader king of Syria comes up against thee.
καὶ προσῆλθεν ὁ προφήτης πρὸς βασιλέα ᾿Ισραὴλ καὶ εἶπε· κραταιοῦ καὶ γνῶθι καὶ ἴδε τί ποιήσεις, ὅτι ἐπιστρέφοντος τοῦ ἐνιαυτοῦ υἱὸς ῎Αδερ βασιλεὺς Συρίας ἀναβαίνει ἐπὶ σέ.
И҆ прїи́де прⷪ҇ро́къ къ царю̀ і҆и҃левꙋ и҆ речѐ: ᲂу҆крѣпи́сѧ и҆ разꙋмѣ́й, и҆ ви́ждь, что̀ сотвори́ши, ꙗ҆́кѡ преходѧ́щꙋ лѣ́тꙋ семꙋ̀, сы́нъ а҆де́ровъ, ца́рь сѷрі́йскїй, прїи́детъ на тѧ̀.
And the servants of the king of Syria, even they said, The God of Israel [is] a God of mountains, and not a God of valleys; therefore has he prevailed against us: but if we should fight against them in the plain, verily we shall prevail against them.
καὶ οἱ παῖδες βασιλέως Συρίας εἶπον· Θεὸς ὀρέων Θεὸς ᾿Ισραὴλ καὶ οὐ Θεὸς κοιλάδων, διὰ τοῦτο ἐκραταίωσεν ὑπὲρ ἡμᾶς· ἐὰν δὲ πολεμήσωμεν αὐτοὺς κατ᾿ εὐθύ, εἰ μὴν κραταιώσωμεν ὑπὲρ αὐτούς.
И҆ ѻ҆́троцы царѧ̀ сѷрі́йска рѣ́ша є҆мꙋ̀: бг҃ъ го́ръ бг҃ъ і҆и҃левъ, а҆ не бг҃ъ ю҆до́лїй, сегѡ̀ ра́ди ᲂу҆крѣпи́сѧ па́че на́съ: а҆́ще же срази́мсѧ съ ни́ми на равни́нѣ, и҆́стиннѡ ᲂу҆крѣпи́мсѧ па́че и҆́хъ:
Finally, even Jezebel herself was eaten by dogs and the birds of the air, in order to show that the spiritual wickedness becomes the prey of the rich burial. Therefore, flee, rich man, from such an end. But you will flee from such an end if you flee from such a disgrace. Do not be like Ahab, desiring a neighboring possession. Do not let that fatal greed of Jezebel dwell in you, which persuades you with bloodshed. It does not recall your desires, but impels them; it makes you even sadder when you possess what you desired; it makes you naked when you have riches.
On Naboth the Jezreelite, Chapter 11, 48-49
And do thou this thing: Send away the kings, each one to his place, and set princes in their stead.
καὶ τὸ ρῆμα τοῦτο ποίησον· ἀπόστησον τοὺς βασιλεῖς ἕκαστον εἰς τὸν τόπον αὐτῶν καὶ θοῦ ἀντ᾿ αὐτῶν σατράπας,
по глаго́лꙋ же семꙋ̀ сотворѝ: распꙋстѝ цари̑ коего́ждо на мѣ́сто своѐ, и҆ поста́ви вмѣ́стѡ и҆́хъ воевѡ́ды,
And we will give thee [another] army according to the army that was destroyed, and cavalry according to the cavalry, and chariots according to the chariots, and we will fight against them in the plain, and we shall prevail against them. And he hearkened to their voice, and did so.
καὶ ἀλλάξομέν σοι δύναμιν κατὰ τὴν δύναμιν τὴν πεσοῦσαν καὶ ἵππον κατὰ τὴν ἵππον καὶ ἅρματα κατὰ τὰ ἅρματα καὶ πολεμήσομεν πρὸς αὐτοὺς κατ᾿ εὐθὺ καὶ κραταιώσομεν ὑπὲρ αὐτούς. καὶ ἤκουσε τῆς φωνῆς αὐτῶν καὶ ἐποίησεν οὕτως.
и҆ премѣни́мъ тебѣ̀ си́лꙋ вмѣ́стѡ си́лы па́дшїѧ ᲂу҆ тебє̀, и҆ ко́ни вмѣ́стѡ ко́ней, и҆ колєсни́цы вмѣ́стѡ колесни́цъ, и҆ срази́мсѧ съ ни́ми на равни́нѣ, и҆ ᲂу҆крѣпи́мсѧ па́че и҆́хъ. И҆ послꙋ́ша гла́са и҆́хъ и҆ сотворѝ та́кѡ.
And it came to pass at the return of the year, that the son of Ader reviewed Syria, and went up to Apheca to war against Israel.
καὶ ἐγένετο ἐπιστρέψαντος τοῦ ἐνιαυτοῦ καὶ ἐπεσκέψατο υἱὸς ῎Αδερ τὴν Συρίαν καὶ ἀνέβη εἰς ᾿Αφεκὰ εἰς πόλεμον ἐπὶ ᾿Ισραήλ.
И҆ бы́сть минꙋ́вшꙋ лѣ́тꙋ томꙋ̀, и҆ сочтѐ сы́нъ а҆де́ровъ сѷрі́ю, и҆ взы́де во а҆фе́кꙋ на бра́нь на і҆и҃лѧ.
And the children of Israel were numbered, and came to meet them: and Israel encamped before them as two little flocks of goats, but Syria filled the land.
καὶ οἱ υἱοὶ ᾿Ισραὴλ ἐπεσκέπησαν καὶ παρεγένοντο εἰς ἀπαντὴν αὐτῶν, καὶ παρενέβαλεν ᾿Ισραὴλ ἐξεναντίας αὐτῶν ὡσεὶ δύο ποίμνια αἰγῶν, καὶ Συρία ἔπλησε τὴν γῆν.
И҆ сы́нове і҆и҃лєвы сочи́слишасѧ и҆ и҆зыдо́ша во срѣ́тенїе и҆̀мъ. И҆ ѡ҆полчи́шасѧ і҆и҃льтѧне проти́вꙋ и҆̀мъ, а҆́ки два̀ ста̑да ко́зъ: сѷрі́ане же напо́лниша зе́млю.
And the Lord said to Elijah, “Have you seen how Ahab has humbled himself before me?” and so on. If the repentance of Ahab had not been sincere, it would not have been praised by the Lord nor would the sentence pronounced against him have been diminished. It is true that Ahab did not receive his punishment in its entirety: the dogs, in fact, did not rip up his corpse or the birds devour it. Therefore what was said by Elijah as the word of the Lord must be interpreted in the sense of the word addressed to Moses: “I will blot out that nation,” but he did not blot it out. But consider three [different] meanings here.The first is that Ahab repents and prays, and God immediately receives his prayer and reconciles with him, and he reveals to Ahab the pardon of his fault through the mediation of the prophet. The benevolence of the Lord toward this impious man is truly admirable, and the friend of humankind also shows his mercifulness toward sinners on many occasions. God forgives the faults of David in the same way, and after he has confessed his sin, he hears from the prophet, “Now the Lord has put away your sin; you shall not die.” And [the same happens] to Manasseh, whom he enables to leave his captivity after only a short time and to come back to his kingdom from Babylon. Second, consider that even though the repentance of Ahab was short, the pardon that he asked for was nonetheless granted immediately. His Lord did not act in this manner with Abraham, to whom he conceded an heir only after a prayer lasting one hundred years. See also how a great fault was forgiven Ahab, while Miriam became a leper for a small error. Recognize, then, that the grace of God, which is incomprehensible, does not allow sinners to waste away in their iniquity, and [God] makes the righteous man thrive by not giving him what he wants immediately and by correcting him without delay. See again how Abraham prayed without receiving anything. He does not make his servants rich, so that they might not grow too proud. In the third place, even though God has freed Ahab, who had been condemned by Elijah, from his sentence, he nonetheless says, “But in his sons’ days I will bring the disaster on his house.” This means that the merciful judge tried to influence the king to live under his good will, for Ahab was an impulsive man who changed his mind quickly and turned from goodness to evil. In addition, [he said these words] so that [Ahab] might invoke mercy for his children and turn from them the sentence pronounced against them.
On the First Book of Kings 21:28
The rich become angry and slander in order to harm, if they do not obtain what they desire. However, when they have harmed through slander, they pretend to be sorry: yet they go forth sad and mournful, not in their hearts but in their appearance, and they seize the place of the property they have seized by their unfairness.
On Naboth the Jezreelite 11.47
A teacher, if he dismisses a child and does not exact obedience from him, hates him; if, on the other hand, he disciplines him and the remedy cures him, his apparent severity turns out to be clemency. Ahab, too, was censured by the Lord when he killed Naboth and took his vineyard and spilled just blood. Elijah, the prophet, was sent to him to say, “You have killed. Moreover, also you have taken possession.” Immediately his conscience struck and tormented him; he bowed his head and walked with eyes downcast; and this is an impious king robed in purple. Afterwards, Scripture says, Ahab went about wearing haircloth under his royal attire, and God, seeing him, said, “Because Ahab has humbled himself for my sake, I will not bring evil against him.” Just realize the power of haircloth and of fasting, and how much blood is washed away by humble tears! This, then, is the proper way to wear haircloth and the proper way to fast, that no one may observe it.
Homilies on the Psalms 51 (ps 140[141])
And there came the man of God, and said to the king of Israel, Thus saith the Lord, Because Syria has said, The Lord God of Israel [is] a God of the hills, and he [is] not a God of the valleys, therefore will I give this great army into thy hand, and thou shalt know that I [am] the Lord.
καὶ προσῆλθεν ὁ ἄνθρωπος τοῦ Θεοῦ καὶ εἶπε τῷ βασιλεῖ ᾿Ισραήλ· τάδε λέγει Κύριος· ἀνθ᾿ ὧν εἶπε Συρία· Θεὸς ὀρέων Κύριος ὁ Θεὸς ᾿Ισραὴλ καὶ οὐ Θεὸς κοιλάδων αὐτός, καὶ δώσω τὴν δύναμιν τὴν μεγάλην ταύτην εἰς χεῖρα σήν, καὶ γνώσῃ ὅτι ἐγὼ Κύριος.
И҆ прїи́де человѣ́къ бж҃їй и҆ речѐ къ царю̀ і҆и҃левꙋ: си́це гл҃етъ гдⷭ҇ь: поне́же речѐ сѷрі́а: бг҃ъ го́ръ гдⷭ҇ь бг҃ъ і҆и҃левъ, и҆ не бг҃ъ ю҆до́лїй то́й, и҆ да́мъ си́лꙋ вели́кꙋю сїю̀ въ рꙋ́кꙋ твою̀, и҆ ᲂу҆разꙋмѣ́еши, ꙗ҆́кѡ а҆́зъ гдⷭ҇ь.
And they encamp one over against the other before them seven days. And it came to pass on the seventh day that the battle drew on, and Israel smote Syria, [even] a hundred thousand footmen in one day.
καὶ παρεμβάλλουσιν οὗτοι ἀπέναντι τούτων ἑπτὰ ἡμέρας, καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ προσήγαγεν ὁ πόλεμος, καὶ ἐπάταξεν ᾿Ισραὴλ τὴν Συρίαν ἑκατὸν χιλιάδας πεζῶν μιᾷ ἡμέρᾳ.
И҆ ѡ҆полчи́шасѧ ті́и проти́вꙋ и҆̀мъ се́дмь дні́й. И҆ бы́сть въ де́нь седмы́й, и҆ прибли́жисѧ бра́нь, и҆ поразѝ і҆и҃ль сѷрі́анъ, сто̀ и҆ два́десѧть ты́сѧщъ пѣшцє́въ во є҆ди́нъ де́нь.
In this place the question comes up: how do we interpret what the Lord said to Elijah: “Have you seen how Ahab has been moved at my presence? I will not bring evils in his days, but in his sons’ days will I bring evils”—or how do we say that repentance avails before God? “Behold, the king was moved before the face of the Lord and went away weeping, and he tore his garments, and covered himself with haircloth and put on sackcloth from that day on which he killed Naboth the Jezrehite,” so that mercy moved God, and he changed his decree. Therefore either repentance did not avail and did not turn God to mercy or the prophecy is false, for Ahab was vanquished and killed. But consider that he had a wife, Jezebel, by whose will he was inflamed and who turned his heart and made him execrable by reason of his excessive sacrileges. Accordingly, she checked even this desire of repentance on his part. But the Lord cannot be considered changeable if he did not think that he ought to keep for the one unmindful of his confession what, at his confessing, he had promised him.But hear another and truer explanation. Even for him in his unworthiness did the Lord keep the tenor of his decree, but Ahab himself did not hold fast to the divine favors conferred on him. The king of Syria made war. He was defeated and kept for pardon. Although a captive, he was even given his liberty and sent back to his kingdom. It was in keeping with the divine decree that Ahab not only escaped harm but even triumphed; it was due to his own stupid want of firmness that he armed against himself the enemy by whom he was to be conquered. And surely he was warned by the prophet, who said, “Know, and see what you do.” He was warned, I say, because the help of divine favor was due against the servants of the king of Syria, since he had said, “The God of the mountains is the God of Israel and not the god Baal. Therefore,” he says, “they have conquered us. And therefore,” he says, “if we shall not completely overcome them, put satraps in the stead of the king of Syria,” so that he might take from them their valor and the power of the king. Hence in the first battle Ahab was victorious, so that he put his enemy to flight; in the second he was also victorious, in which instance he restored the captured king to his power. For this reason there leaped forth a clear prophecy of Ahab’s defeat, one of the sons of the prophets saying to his neighbor, “Strike me. But he would not strike him. And he said, Because you would not obey the word of the Lord, behold, you depart from me, and a lion shall kill you. And he departed 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 said the Lord: Because you have let go out of your hand a man of destruction, behold, your life shall be for his life and your people for his people.” It is clear, therefore, from these prophecies that the Lord keeps his promises even to the unworthy but the impious are either destroyed by their own folly or are condemned for a second transgression, though they have escaped the snares of the first. But we should so conduct ourselves that, being worthy through good works, we may deserve to receive the promises of the omnipotent God.
On Naboth the Jezreelite 17.70-73
And the rest fled to Apheca, into the city; and the wall fell upon twenty-seven thousand men that were left: and the son of Ader fled, and entered into an inner chamber, into a closet.
καὶ ἔφυγον οἱ κατάλοιποι εἰς ᾿Αφεκὰ εἰς τὴν πόλιν, καὶ ἔπεσε τὸ τεῖχος ἐπὶ εἴκοσι καὶ ἑπτὰ χιλιάδας ἀνδρῶν τῶν καταλοίπων. καὶ υἱὸς ῎Αδερ ἔφυγε καὶ εἰσῆλθεν εἰς τὸν οἶκον τοῦ κοιτῶνος, εἰς τὸ ταμιεῖον.
И҆ бѣжа́ша ѡ҆ста́вшїисѧ во а҆фе́кꙋ гра́дъ, и҆ падѐ стѣна̀ на два́десѧть се́дмь ты́сѧщъ мꙋже́й ѡ҆ста́вшихсѧ: сы́нъ же а҆де́ровъ бѣжа̀ и҆ вни́де въ до́мъ ло́жа, въ черто́гъ.
And he said to his servants, I know that the kings of Israel are merciful kings: let us now put sackcloth upon our loins, and ropes upon our heads, and let us go forth to the king of Israel, if by any means he will save our souls alive.
καὶ εἶπε τοῖς παισὶν αὐτοῦ· οἶδα ὅτι βασιλεῖς ᾿Ισραὴλ βασιλεῖς ἐλέους εἰσίν· ἐπιθώμεθα δὴ σάκκους ἐπὶ τὰς ὀσφύας ἡμῶν καὶ σχοινία ἐπὶ τὰς κεφαλὰς ἡμῶν καὶ ἐξέλθωμεν πρὸς βασιλέα ᾿Ισραήλ, εἴ πως ζωογονήσει τὰς ψυχὰς ἡμῶν.
И҆ рѣ́ша къ немꙋ̀ ѻ҆́троцы є҆гѡ̀: сѐ, нн҃ѣ вѣ́мы, ꙗ҆́кѡ ца́рїе до́мꙋ і҆и҃лева ми́лостиви сꙋ́ть: да возло́жимъ нн҃ѣ врє́тища на чре́сла на̑ша и҆ ᲂу҆́жа на вы̑и на́шѧ, и҆ и҆зы́демъ ко царю̀ і҆и҃левꙋ, да не́гли ѡ҆живи́тъ дꙋ́шы на́шѧ.
So they girt sackcloth upon their loins, and put ropes upon their heads, and said to the king of Israel, Thy servant the son of Ader says, Let our souls live, I pray thee. And he said, Does he yet live? He is my brother.
καὶ περιεζώσαντο σάκκους ἐπὶ τὰς ὀσφύας αὐτῶν καὶ ἔθεσαν σχοινία ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ εἶπον τῷ βασιλεῖ ᾿Ισραήλ· δοῦλός σου υἱὸς ῎Αδερ λέγει· ζησάτω δὴ ἡ ψυχὴ ἡμῶν. καὶ εἶπεν· εἰ ἔτι ζῇ, ἀδελφός μού ἐστι.
И҆ препоѧ́сашасѧ во врє́тища по чре́слѡмъ свои̑мъ, и҆ возложи́ша ᲂу҆́жѧ на вы̑и своѧ̑, и҆ прїидо́ша къ царю̀ і҆и҃левꙋ и҆ рѣ́ша: ра́бъ тво́й сы́нъ а҆де́ровъ глаго́летъ: да живе́тъ дꙋша̀ моѧ̀. И҆ речѐ: а҆́ще є҆́сть є҆щѐ жи́въ, бра́тъ мѝ є҆́сть.
And the men divined, and offered drink-offerings; and they caught the word out of his mouth, and said, Thy brother the son of Ader. And he said, Go ye in and fetch him. And the son of Ader went out to him, and they cause him to go up to him into the chariot.
καὶ οἱ ἄνδρες οἰωνίσαντο καὶ ἐσπείσαντο καὶ ἀνελέξαντο τὸν λόγον ἐκ τοῦ στόματος αὐτοῦ καὶ εἶπον· ἀδελφός σου υἱὸς ῎Αδερ. καὶ εἶπεν· εἰσέλθατε καὶ λάβετε αὐτόν· καὶ ἐξῆλθε πρὸς αὐτὸν υἱὸς ῎Αδερ, καὶ ἀναβιβάζουσιν αὐτὸν πρὸς αὐτὸν ἐπὶ τὸ ἅρμα.
И҆ мꙋ́жїе за зна́къ и҆ въ зало́гъ прїѧ́ша сло́во ѿ ᲂу҆́стъ є҆гѡ̀, и҆ рѣ́ша: бра́тъ тво́й сы́нъ а҆де́ровъ. И҆ речѐ: и҆ди́те и҆ приведи́те є҆го̀. И҆ и҆зы́де къ немꙋ̀ сы́нъ а҆де́ровъ. И҆ возведо́ша є҆го̀ къ немꙋ̀ на колесни́цꙋ.
And he said to him, The cities which my father took from thy father I will restore to thee; and thou shalt make streets for thyself in Damascus, as my father made streets in Samaria; and I will let thee go with a covenant. And he made a covenant with him, and let him go.
καὶ εἶπε πρὸς αὐτόν· τὰς πόλεις, ἃς ἔλαβεν ὁ πατήρ μου παρὰ τοῦ πατρός σου, ἀποδώσω σοι, καὶ ἐξόδους θήσεις σεαυτῷ ἐν Δαμασκῷ, καθὼς ἔθετο ὁ πατήρ μου ἐν Σαμαρείᾳ· καὶ ἐγὼ ἐν διαθήκῃ ἐξαποστελῶ σε. καὶ διέθετο αὐτῷ διαθήκην καὶ ἐξαπέστειλεν αὐτόν.
И҆ речѐ къ немꙋ̀: гра́ды, ꙗ҆̀же взѧ̀ ѻ҆те́цъ мо́й ѿ ѻ҆тца̀ твоегѡ̀, ѿда́мъ тебѣ̀: и҆ на и҆схо́дъ сотвори́ши ѧ҆̀ себѣ̀ въ дама́сцѣ, ꙗ҆́коже положѝ ѻ҆те́цъ мо́й въ самарі́и, и҆ а҆́зъ въ завѣ́тѣ пꙋщꙋ̀ тѧ̀. И҆ положѝ є҆мꙋ̀ завѣ́тъ и҆ ѿпꙋстѝ є҆го̀.
And a certain man of the sons of the prophets said to his neighbour by the word of the Lord, Smite me, I pray, And the man would not smite him.
Καὶ ἄνθρωπος εἷς ἐκ τῶν υἱῶν τῶν προφητῶν εἶπε πρὸς τὸν πλησίον αὐτοῦ ἐν λόγῳ Κυρίου· πάταξον δή με· καὶ οὐκ ἠθέλησεν ὁ ἄνθρωπος πατάξαι αὐτόν.
И҆ человѣ́къ є҆ди́нъ ѿ сынѡ́въ прⷪ҇ро́чихъ речѐ ко бли́жнемꙋ своемꙋ̀ по словесѝ гдⷭ҇ню: бі́й мѧ̀ нн҃ѣ. И҆ не восхотѣ̀ человѣ́къ би́ти є҆го̀.
And he said to him, Because thou hast not hearkened to the voice of the Lord, therefore, behold, as thou departest from me, a lion shall smite thee: and he departed from him, and a lion found him, and smote him.
καὶ εἶπε πρὸς αὐτόν· ἀνθ᾿ ὧν οὐκ ἤκουσας τῆς φωνῆς Κυρίου καὶ ἰδοὺ σὺ ἀποτρέχεις ἀπ᾿ ἐμοῦ, καὶ πατάξει σε λέων· καὶ ἀπῆλθεν ἀπ᾿ αὐτοῦ, καὶ εὑρίσκει αὐτὸν λέων καὶ ἐπάταξεν αὐτόν.
И҆ речѐ къ немꙋ̀: поне́же не послꙋ́шалъ є҆сѝ гла́са гдⷭ҇нѧ, сѐ, ты̀ ѿи́деши ѿ менє̀, и҆ порази́тъ тѧ̀ ле́въ. И҆ ѿи́де ѿ негѡ̀, и҆ ѡ҆брѣ́те є҆го̀ ле́въ и҆ поразѝ є҆го̀.
And he finds another man, and says, Smite me, I pray thee. And the man smote him, and in smiting wounded [him].
καὶ εὑρίσκει ἄνθρωπον ἄλλον καὶ εἶπε· πάταξόν με δή· καὶ ἐπάταξεν αὐτὸν ὁ ἄνθρωπος πατάξας καὶ συνέτριψε.
И҆ ѡ҆брѣ́те человѣ́ка и҆на́го и҆ речѐ: бі́й мѧ̀ нн҃ѣ. И҆ бѝ є҆го̀ человѣ́къ, и҆ порази́въ сокрꙋшѝ є҆го̀.
And the prophet went and stood before the king of Israel by the way, and bound his eyes with a bandage.
καὶ ἐπορεύθη ὁ προφήτης καὶ ἔστη τῷ βασιλεῖ ᾿Ισραὴλ ἐπὶ τῆς ὁδοῦ καὶ κατεδήσατο ἐν τελαμῶνι τοὺς ὀφθαλμοὺς αὐτοῦ.
И҆ и҆́де прⷪ҇ро́къ и҆ предста̀ царю̀ і҆и҃левꙋ на пꙋтѝ и҆ покры̀ покрыва́ломъ ѻ҆́чи своѝ.
And it came to pass as the king passed by, that he cried aloud to the king, and said, Thy servant went out to war, and, behold, a man brought [another] man to me, and said to me, Keep his man; and if he should by any means escape, then thy life shall go for his life, or thou shalt pay a talent of silver.
καὶ ἐγένετο ὡς παρεπορεύετο ὁ βασιλεύς, καὶ οὗτος ἐβόα πρὸς τὸν βασιλέα καὶ εἶπεν· ὁ δοῦλός σου ἐξῆλθεν ἐπὶ τὴν στρατιὰν τοῦ πολέμου, καὶ ἰδοὺ ἀνὴρ εἰσήγαγε πρός με ἄνδρα καὶ εἶπε πρός με· φύλαξον τοῦτον τὸν ἄνδρα, ἐὰν δὲ ἐκπηδῶν ἐκπηδήσῃ, καὶ ἔσται ἡ ψυχή σου ἀντὶ τῆς ψυχῆς αὐτοῦ, ἢ τάλαντον ἀργυρίου στήσεις·
И҆ бы́сть є҆гда̀ мимоидѧ́ше ца́рь, и҆ се́й возопѝ ко царю̀ и҆ речѐ: ра́бъ тво́й и҆зы́де на войнꙋ̀ бра́ни, и҆ сѐ, мꙋ́жъ приведѐ ко мнѣ̀ мꙋ́жа и҆ речѐ ко мнѣ̀: сохранѝ мꙋ́жа сего̀: а҆́ще же ѿрѣши́всѧ ѿско́читъ, и҆ бꙋ́детъ дꙋша̀ твоѧ̀ вмѣ́стѡ дꙋшѝ є҆гѡ̀, и҆лѝ тала́нтъ ѿда́си сребра̀:
And it came to pass, that thy servant looked round this way and that way, and the man was gone. And the king of Israel said to him, Behold, thou hast also destroyed snares [set] for me.
καὶ ἐγενήθη περιεβλέψατο ὁ δοῦλός σου ὧδε καὶ ὧδε, καὶ οὗτος οὐκ ἦν. καὶ εἶπε πρὸς αὐτὸν ὁ βασιλεὺς ᾿Ισραήλ· ἰδοὺ καὶ τὰ ἔνεδρα παρ᾿ ἐμοὶ ἐφόνευσας.
и҆ бы́сть ꙗ҆́кѡ ѡ҆зрѣ́сѧ ра́бъ тво́й сѣ́мѡ и҆ ѻ҆ва́мѡ, и҆ сегѡ̀ не бы́сть. И҆ речѐ къ немꙋ̀ ца́рь і҆и҃левъ: сѐ, сꙋ́дъ тво́й при мнѣ̀, са́мъ себѐ ᲂу҆би́лъ є҆сѝ.
And he hasted, and took away the bandage from his eyes; and the king of Israel recognized him, that he was one of the prophets.
καὶ ἔσπευσε καὶ ἀφεῖλε τὸν τελαμῶνα ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ, καὶ ἐπέγνω αὐτὸν ὁ βασιλεὺς ᾿Ισραήλ, ὅτι ἐκ τῶν προφητῶν οὗτος.
И҆ ᲂу҆скорѝ и҆ ѿѧ̀ покрыва́ло ѿ ѻ҆че́съ свои́хъ. И҆ позна̀ є҆го̀ ца́рь і҆и҃левъ, ꙗ҆́кѡ ѿ прⷪ҇рѡ́къ се́й є҆́сть.
And he said to him, Thus saith the Lord, Because thou hast suffered to escape out of thine hand a man appointed to destruction, therefore thy life shall go for his life, and thy people for his people.
καὶ εἶπε πρὸς αὐτόν· τάδε λέγει Κύριος· διότι ἐξήνεγκας σὺ ἄνδρα ὀλέθριον ἐκ τῆς χειρός σου, καὶ ἔσται ἡ ψυχή σου ἀντὶ τῆς ψυχῆς αὐτοῦ καὶ ὁ λαός σου ἀντὶ τοῦ λαοῦ αὐτοῦ.
И҆ речѐ къ немꙋ̀: та́кѡ гл҃етъ гдⷭ҇ь: поне́же и҆спꙋсти́лъ є҆сѝ ты̀ мꙋ́жа па́гꙋбнаго и҆з̾ рꙋкѝ твоеѧ̀, и҆ бꙋ́детъ дꙋша̀ твоѧ̀ вмѣ́стѡ дꙋшѝ є҆гѡ̀, и҆ лю́дїе твоѝ вмѣ́стѡ люді́й є҆гѡ̀.
And the king of Israel departed confounded and discouraged, and came to Samaria.
καὶ ἀπῆλθεν ὁ βασιλεὺς ᾿Ισραὴλ συγκεχυμένος καὶ ἐκλελυμένος καὶ ἔρχεται εἰς Σαμάρειαν.
И҆ ѿи́де ца́рь і҆и҃левъ къ до́мꙋ своемꙋ̀ смꙋще́нъ и҆ разсла́бленъ, и҆ прїи́де въ самарі́ю.
And the son of Ader gathered all his forces, and went up and besieged Samaria, [he] and thirty-two kings with him, and all [his] horse and chariots: and they went up and besieged Samaria, and fought against it.
ΚΑΙ συνήθροισεν υἱὸς ῎Αδερ πᾶσαν τὴν δύναμιν αὐτοῦ καὶ ἀνέβη καὶ περιεκάθισεν ἐπὶ Σαμάρειαν καὶ τριακονταδύο βασιλεῖς μετ᾿ αὐτοῦ καὶ πᾶς ἵππος καὶ ἅρμα· καὶ ἀνέβησαν καὶ περιεκάθισαν ἐπὶ Σαμάρειαν καὶ ἐπολέμησαν ἐπ᾿ αὐτήν.
И҆ сы́нъ а҆де́ровъ ца́рь сѵ́рскїй собра̀ всю̀ си́лꙋ свою̀, и҆ возше́дъ ѡ҆бсѣ́де самарі́ю, и҆ съ ни́мъ три́десѧть два̀ царѧ̑ и҆ всѝ кѡ́нницы и҆ колєсни́цы: и҆ взыдо́ша, и҆ ѡ҆бсѣдо́ша самарі́ю, и҆ ра́товаша на ню̀: