1 Kings 22 — Hebrew and Greek compared
Disparate in this chapter: MT 22:30, MT 22:34, MT 22:38
Each card keeps the independently rendered source readings above their shared comparison and reception notes. The badge records the source’s governing classification; disparate readings are marked in red. Each reading retains its original reference.
1 Kings 22
Truth spoken before a king who does not welcome it
Editorial Christian reading: Micaiah’s witness exposes the pressure to make prophecy serve royal desire. The heavenly council is translated without identifying its spirit as the Holy Spirit.
22:1–12 | The alliance and the favorable prophets
Verse MT 22:1 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:1
They remained three years, with no war between Aram and Israel.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:1
He remained three years, and there was no war between Syria and Israel.
Classification & Notes
Similar
Text: Hebrew has plural they remained; Greek has singular he. The three-year cessation of war agrees. The implied subject is not expanded into a named political arrangement.
Verse MT 22:2 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:2
In the third year, Jehoshaphat king of Judah went down to the king of Israel.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:2
In the third year, Jehoshaphat king of Judah went down to the king of Israel.
Classification & Notes
Same
Text: The synchronism and royal visit agree.
Verse MT 22:3 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:3
The king of Israel said to his servants, “Do you know that Ramoth-gilead belongs to us? Yet we remain quiet instead of taking it from the hand of the king of Aram.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:3
The king of Israel said to his attendants, “Do you know that Remmath-gilead belongs to us, yet we remain silent about taking it from the hand of the king of Syria?”
Classification & Notes
Different
Text: The territorial claim agrees. Ramoth/Remmath retains the selected source forms, as in the earlier district list; no separate location is inferred merely from the spelling.
Verse MT 22:4 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:4
He said to Jehoshaphat, “Will you go with me to battle at Ramoth-gilead?” Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:4
The king of Israel said to Jehoshaphat, “Will you go up with us to Remmath-gilead for battle?” Jehoshaphat said, “As I am, so are you; as my people, so your people; as my horses, so your horses.”
Classification & Notes
Different
Text: Hebrew invites him with me; Greek has with us and explicitly says go up. The threefold identification in the response agrees.
Verse MT 22:5 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:5
Jehoshaphat said to the king of Israel, “Please inquire today for YHWH’s word.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:5
Jehoshaphat king of Judah said to the king of Israel, “Please inquire of the Lord today.”
Classification & Notes
Different
Text: Hebrew expressly seeks YHWH’s word and uses a singular command; Greek directly seeks the Lord with a plural command and adds Jehoshaphat’s title. The inquiry is not described as already completed.
Verse MT 22:6 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:6
The king of Israel gathered the prophets, about four hundred men, and said to them, “Shall I go against Ramoth-gilead for battle, or refrain?” They said, “Go up, and the Lord will give it into the king’s hand.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:6
The king of Israel gathered all the prophets, about four hundred men, and the king said to them, “Shall I go to Remmath-gilead for battle, or hold back?” They said, “Go up, and the Lord will surely give it into the king’s hands.”
Classification & Notes
Similar
Text: Greek adds all and emphasizes the giving; Hebrew here has Adonai, rendered Lord rather than YHWH. Both give an approximate four hundred, not an exact revised total. It supplies the unexpressed object in the victory assurance.
Verse MT 22:7 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:7
Jehoshaphat said, “Is there not another prophet of YHWH here, so we may inquire through him?”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:7
Jehoshaphat said to the king of Israel, “Is there no prophet of the Lord here, so we may inquire of the Lord through him?”
Classification & Notes
Different
Text: Hebrew has another or still, while Greek lacks that qualifier and repeats the Lord as the One consulted. The question does not name or classify the gathered prophets beyond what the text states.
Verse MT 22:8 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:8
The king of Israel said to Jehoshaphat, “There is still one man through whom to inquire of YHWH, but I hate him, because he does not prophesy good concerning me, only harm: Micaiah son of Imlah.” Jehoshaphat said, “Let the king not say so.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:8
The king of Israel said to Jehoshaphat, “There is still one man through whom to inquire of the Lord, but I hate him, because he does not speak good things concerning me, only bad things: Micaiah son of Imlah.” Jehoshaphat king of Judah said, “Let the king not say so.”
Classification & Notes
Similar
Text: Hebrew uses prophesy, Greek speak; Greek adds Jehoshaphat’s title. The royal hostility and its stated reason agree. Micaiah is not confused with the later prophet Micah solely because of corresponding Greek name forms.
Verse MT 22:9 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:9
The king of Israel called a court official and said, “Bring Micaiah son of Imlah quickly.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:9
The king of Israel called a eunuch and said, “Bring Micaiah son of Imlah quickly.”
Classification & Notes
Different
Text: Hebrew saris can denote a court official or eunuch; the contextual office rendering leaves bodily status unspecified. Greek explicitly uses eunouchos. Bring supplies the verb implicit in the terse summons.
Verse MT 22:10 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:10
The king of Israel and Jehoshaphat king of Judah sat, each on his throne, dressed in robes, at a threshing floor at the entrance of Samaria’s gate. All the prophets were prophesying before them.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:10
The king of Israel and Jehoshaphat king of Judah sat, each on his throne, armed, at Samaria’s gates. All the prophets were prophesying before them.
Classification & Notes
Different
Text: Greek describes the kings as armed and lacks the threshing floor; Hebrew names robes and the floor at the gate entrance. The royal staging is not harmonized.
Verse MT 22:11 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:11
Zedekiah son of Chenaanah made himself iron horns and said, “Thus says YHWH: ‘With these you will gore Aram until you finish them off.’”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:11
Zedekiah son of Chenaanah made himself iron horns and said, “Thus says the Lord: ‘With these you will gore Syria until it is finished off.’”
Classification & Notes
Similar
Text: The enacted sign and oracle agree, with Hebrew plural them and Greek singular it for the opposing country. Thus says marks Zedekiah’s claim to divine authority; it does not independently validate the prediction.
Verse MT 22:12 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:12
All the prophets were prophesying in the same way: “Go up to Ramoth-gilead and succeed! YHWH will give it into the king’s hand.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:12
All the prophets were prophesying in the same way: “Go up to Remmath-gilead! The Lord will grant success and give even the king of Syria into your hands.”
Classification & Notes
Different
Text: Greek expressly includes Syria’s king as the object delivered and addresses your hands. Hebrew has the king’s hand without an expressed object. The Greek prediction of the enemy king’s capture is preserved.
22:13–28 | Micaiah, the scattered flock, and the council vision
Verse MT 22:13 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:13
The messenger who went to call Micaiah spoke to him, saying, “Look, the prophets’ words with one mouth are favorable to the king. Please let your word be like the word of one of them, and speak favorably.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:13
The messenger who went to call Micaiah spoke to him, saying, “Look, all the prophets speak favorable things about the king with one mouth. Please let your words be like the words of one of them, and speak favorably.”
Classification & Notes
Similar
Text: Hebrew your word follows the singular read form rather than written your words [Q22]; Greek has the plural. Both preserve the pressure for agreement. With one mouth is retained as the unanimity image.
Verse MT 22:14 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:14
Micaiah said, “As YHWH lives, whatever YHWH says to me, that I will speak.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:14
Micaiah said, “As the Lord lives, whatever the Lord says to me, that I will speak.”
Classification & Notes
Same
Text: The oath and commitment to the received word agree.
Verse MT 22:15 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:15
He came to the king, and the king said to him, “Micaiah, shall we go to Ramoth-gilead for battle, or refrain?” He said to him, “Go up and succeed! YHWH will give it into the king’s hand.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:15
He came to the king, and the king said to him, “Micaiah, shall I go up to Remmath-gilead for battle, or hold back?” He said, “Go up! The Lord will grant success and give it into the king’s hand.”
Classification & Notes
Different
Text: Hebrew has shall we, Greek shall I. Hebrew commands succeed; Greek uses a third-person success verb, understood with the Lord as subject. The reply’s irony is inferred from the ensuing demand for truth, not inserted as a source adverb or erased by rewriting the answer.
Verse MT 22:16 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:16
The king said to him, “How many times must I put you under oath to speak to me only truth in YHWH’s name?”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:16
The king said to him, “How many times must I put you under oath to speak truth to me in the Lord’s name?”
Classification & Notes
Similar
Text: Hebrew explicitly excludes anything except truth; Greek states the positive requirement. The demand for truthful speech agrees.
Verse MT 22:17 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:17
He said, “I saw all Israel scattered on the mountains like sheep without a shepherd. YHWH said, ‘These have no masters. Let each return home in peace.’”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:17
Micaiah said, “Not so! I have seen all Israel scattered on the mountains like a flock without a shepherd. The Lord said, ‘These have no master. Let each return to his own house in peace.’”
Classification & Notes
Different
Text: Greek adds not so and names Micaiah; Hebrew has plural masters, Greek singular master. Both preserve the shepherdless people and the instruction to return in peace, rather than adding an explicit death announcement here.
Verse MT 22:18 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:18
The king of Israel said to Jehoshaphat, “Did I not tell you that he would prophesy no good concerning me, only harm?”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:18
The king of Israel said to Jehoshaphat king of Judah, “Did I not tell you that this man prophesies no good things for me, only bad things?”
Classification & Notes
Similar
Text: The king’s complaint agrees. Greek adds Jehoshaphat’s title and explicitly says this man.
Verse MT 22:19 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:19
He said, “Therefore hear YHWH’s word: I saw YHWH sitting on His throne, and all the host of the heavens standing beside Him, on His right and His left.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:19
Micaiah said, “Not so—not I! Hear the Lord’s word—not so! I saw the Lord, the God of Israel, sitting on His throne, and all the army of heaven stood around Him, on His right and His left.
Classification & Notes
Divergent
Text: Greek expands the opening with repeated denials and adds God of Israel. The compact not I is retained without supplying an unstated accusation. Both introduce the heavenly-council scene as Micaiah’s reported vision.
Verse MT 22:20 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:20
YHWH said, ‘Who will entice Ahab, so he goes up and falls at Ramoth-gilead?’ One said this, and another said that.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:20
The Lord said, ‘Who will deceive Ahab king of Israel, so he goes up and falls at Remmath-gilead?’ One said this, and another said that.
Classification & Notes
Different
Text: Greek adds Ahab’s royal title and uses an explicit deceiving verb; Hebrew entice can include deception in this context. Both retain the divine question and the proposed fatal outcome without replacing the scene with a merely human conspiracy.
Verse MT 22:21 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:21
The spirit came forward, stood before YHWH, and said, ‘I will entice him.’ YHWH said to it, ‘By what means?’
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:21
A spirit came forward, stood before the Lord, and said, ‘I will deceive him.’ The Lord said to it, ‘By what means?’
Classification & Notes
Different
Text: Hebrew has the spirit, Greek an unqualified spirit. Neither verse names this figure or explicitly identifies it as the Holy Spirit. Lowercase spirit and it preserve that distinction.
Verse MT 22:22 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:22
It said, ‘I will go out and become a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice him and also prevail. Go out and do so.’
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:22
It said, ‘I will go out and become a lying spirit in the mouth of all his prophets.’ He said, ‘You will deceive him and indeed prevail. Go out and do so.’
Classification & Notes
Similar
Text: The plan, its success, and the divine instruction agree. The entice/deceive distinction continues. The text’s difficult divine authorization is preserved; an interpretation of permission or judgment belongs in commentary.
Verse MT 22:23 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:23
Now look, YHWH has put a lying spirit in the mouth of all these prophets of yours, and YHWH has spoken harm against you.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:23
Now look, the Lord has put a lying spirit in the mouth of all these prophets of yours, and the Lord has spoken calamities against you.”
Classification & Notes
Similar
Text: The application of the vision agrees, with singular harm in Hebrew and plural evils or calamities in Greek. The translation does not convert has put into merely allowed without disclosure.
Verse MT 22:24 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:24
Zedekiah son of Chenaanah approached, struck Micaiah on the cheek, and said, “Which way did YHWH’s Spirit pass from me to speak with you?”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:24
Zedekiah son of Chenaanah approached, struck Micaiah on the cheek, and said, “What sort of spirit of the Lord was it that spoke in you?”
Classification & Notes
Different
Text: Hebrew challenges the Spirit’s passage from Zedekiah to Micaiah; Greek challenges the kind of spirit that spoke in Micaiah. The Greek question remains a skeptical characterization, hence lowercase spirit. Both preserve the assault and contested prophetic authority.
Verse MT 22:25 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:25
Micaiah said, “Look, you will see on the day you enter an inner room to hide.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:25
Micaiah said, “Look, you will see on that day, when you enter an inner chamber within an inner chamber to hide.”
Classification & Notes
Similar
Text: Both answer with impending concealment. Greek retains the repeated inner-chamber noun, while Hebrew’s room-within-room idiom is expressed as inner room. No unrecorded account of Zedekiah’s later death is added.
Verse MT 22:26 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:26
The king of Israel said, “Take Micaiah and return him to Amon the city governor and to Joash the king’s son.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:26
The king of Israel said, “Take Micaiah and return him to Emer the city ruler; and to Joash the king’s son
Classification & Notes
Different
Text: The city official’s name differs, Amon and Emer. Greek’s command concerning Joash continues into verse 27. Son of the king is retained without deciding whether it functions here as an office title.
Verse MT 22:27 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:27
Say, ‘Thus says the king: Put this man in prison and feed him bread of affliction and water of affliction until I return in peace.’”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:27
say to put this man in prison and have him eat bread of affliction and water of affliction until I return in peace.”
Classification & Notes
Different
Text: Greek lacks the explicit thus-says-the-king formula and gives an indirect instruction to Joash. Both preserve the repeated affliction expression; scant prison rations is an interpretation, not a substituted numerical allowance.
Verse MT 22:28 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:28
Micaiah said, “If you do return in peace, YHWH has not spoken through me.” He said, “Hear, all you peoples!”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:28
Micaiah said, “If you do return in peace, the Lord has not spoken in me.”
Classification & Notes
Divergent
Text: Hebrew adds the address to all peoples; Greek lacks it. Both retain the conditional test of Micaiah’s message. Through me and in me express the respective source constructions without making an independent claim of inspiration beyond the speech.
The king falls; the prophetic word endures
Editorial Christian reading: disguise and military power do not secure Ahab’s life. The sources’ different reports of clothing, the arrow, and the blood remain explicit.
22:29–40 | The battle, Ahab’s death, and the washing of the chariot
Verse MT 22:29 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:29
The king of Israel and Jehoshaphat king of Judah went up to Ramoth-gilead.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:29
The king of Israel and Jehoshaphat king of Judah with him went up to Remmath-gilead.
Classification & Notes
Similar
Text: Greek adds with him. The two kings’ movement agrees under the retained place-name forms.
Verse MT 22:30 Disparate
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:30
The king of Israel said to Jehoshaphat, “I will disguise myself and enter the battle, but you put on your robes.” The king of Israel disguised himself and entered the battle.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:30
The king of Israel said to Jehoshaphat king of Judah, “I will conceal myself and enter the battle, but you put on my clothing.” The king of Israel concealed himself and entered the battle.
Classification & Notes
Disparate
Text: Hebrew tells Jehoshaphat to wear your robes; Greek tells him to wear my clothing. This materially changes the visible royal identification in the ensuing mistaken attack. Hebrew’s opening infinitive construction is understood from the following action as the king’s plan, not a command for Jehoshaphat to disguise himself.
Verse MT 22:31 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:31
The king of Aram had commanded his thirty-two chariot commanders, “Fight neither small nor great, but only the king of Israel.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:31
The king of Syria had commanded his thirty-two chariot commanders, “Fight neither small nor great, but only the king of Israel.”
Classification & Notes
Same
Text: The commanders’ number and exclusive target agree. No exception or wider order is added.
Verse MT 22:32 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:32
When the chariot commanders saw Jehoshaphat, they said, “Surely this is the king of Israel!” They turned against him to fight, and Jehoshaphat cried out.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:32
When the chariot commanders saw Jehoshaphat king of Judah, they said, “This appears to be the king of Israel!” They surrounded him to fight, and Jehoshaphat cried out.
Classification & Notes
Different
Text: Hebrew expresses certainty and turning against him; Greek expresses appearance and encircling. Greek adds the Judah title. Neither verse records the words of the cry or imports the expanded divine-rescue description from Chronicles.
Verse MT 22:33 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:33
When the chariot commanders saw that he was not the king of Israel, they turned back from pursuing him.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:33
When the chariot commanders saw that this was not the king of Israel, they turned away from him.
Classification & Notes
Same
Text: The recognition and withdrawal agree. Their means of recognizing the mistake is not explained here.
Verse MT 22:34 Disparate
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:34
A man drew his bow without knowing and struck the king of Israel between the joints and the breastplate. He said to his chariot driver, “Turn your hand and take me out of the camp, for I am wounded.”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:34
One man drew his bow with good aim and struck the king of Israel between the lung and the breastplate. He said to his charioteer, “Turn your hands and take me out of the battle, for I am wounded.”
Classification & Notes
Disparate
Text: Hebrew’s in-his-innocence expression is commonly understood as an unwitting or chance shot; Greek eustochos describes good aim. This does not prove that the archer knew the king’s identity. Greek explicitly has lung where Hebrew has armor joints or attachments; the difficult anatomical relation remains uncorrected. Camp/battle and hand/hands also differ.
Verse MT 22:35 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:35
The battle intensified that day. The king was held upright in the chariot facing Aram, and he died in the evening. The wound’s blood poured into the hollow of the chariot.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:35
The battle turned into a rout that day. The king stood on the chariot facing Syria from morning until evening, and the blood from the wound poured into the hollow of the chariot. He died in the evening, and the blood of the rout ran into the hollow of the chariot.
Classification & Notes
Divergent
Text: Greek adds from morning until evening, repeats the flowing blood, and has rout where Hebrew describes the battle rising. Its final blood of the rout is difficult and retained provisionally; it is not silently changed to wound. Hebrew explicitly presents the king as held upright, Greek as standing.
Verse MT 22:36 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:36
At sunset a cry passed through the camp: “Each man to his city, each man to his land!”
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:36
At sunset the army herald stood and said, “Each man to his own city and his own land,
Classification & Notes
Different
Text: Greek identifies an army herald and continues his announcement into verse 37. Hebrew describes a cry passing through the camp without naming its speaker.
Verse MT 22:37 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:37
The king died and was brought to Samaria, and they buried the king in Samaria.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:37
for the king is dead.” They came to Samaria and buried the king in Samaria.
Classification & Notes
Different
Text: Hebrew repeats the death in narration; Greek gives it as the reason in the herald’s announcement. Hebrew’s singular came is expressed passively of the dead king’s conveyance; Greek explicitly says they came. The burial agrees.
Verse MT 22:38 Disparate
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:38
The chariot was washed at Samaria’s pool. Dogs licked his blood, and prostitutes bathed, according to YHWH’s word which He had spoken.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:38
They washed the chariot at Samaria’s spring. Swine and dogs licked the blood, and prostitutes bathed in the blood, according to the Lord’s word which He had spoken.
Classification & Notes
Disparate
Text: Greek adds swine and explicitly says the prostitutes bathed in the blood, corresponding to its expanded vineyard oracle at 20:19. Hebrew names a pool rather than a spring and leaves the bathing object unexpressed. Its unnamed singular washer is rendered passively; Greek has plural washers.
Verse MT 22:39 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:39
The rest of Ahab’s acts, all he did, the ivory house he built, and all the cities he built—are they not written in the Book of the Annals of the Kings of Israel?
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:39
The rest of Ahab’s acts, all he did, the ivory house he built, and all the cities he made—look, are these not written in the Book of the Annals of the Kings of Israel?
Classification & Notes
Similar
Text: The achievements and source citation agree, with Greek’s added look. Ivory house is not expanded into a claim that the whole building was structurally made from ivory.
Verse MT 22:40 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:40
Ahab slept with his fathers, and Ahaziah his son reigned in his place.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:40
Ahab slept with his fathers, and Ahaziah his son reigned in his place.
Classification & Notes
Same
Text: The reign-closing formula and succession agree. The sleep formula does not erase the narrated violent death.
The succession and the unfinished call to faithfulness
Editorial Christian reading: the unfinished succession returns to the royal promise in Christ [P1, XVII.8].
22:41–51 | Jehoshaphat’s reign and succession
Source 22:43–44 together correspond to common English 22:43; 22:45–54 correspond to English 22:44–53.
Verse MT 22:41 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:41
Jehoshaphat son of Asa became king over Judah in the fourth year of Ahab king of Israel.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:41
Jehoshaphat son of Asa became king over Judah. In the fourth year of Ahab king of Israel he became king.
Classification & Notes
Similar
Text: Both give Ahab’s fourth year here, with Greek repeating became king. The Greek’s earlier alternative notice at 16:28a gave Omri’s eleventh year. Both Greek notices are retained without chronological harmonization.
Verse MT 22:42 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:42
Jehoshaphat was thirty-five years old when he became king and reigned twenty-five years in Jerusalem. His mother’s name was Azubah daughter of Shilhi.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:42
Jehoshaphat was thirty-five years old when he became king and reigned twenty-five years in Jerusalem. His mother’s name was Azubah daughter of Selei.
Classification & Notes
Different
Text: The age and duration agree. Shilhi/Selei preserves the maternal ancestor’s forms. Greek here has Azouba, normalized as Azubah, while its earlier 16:28a has Gazouba, retained there as a differing form.
Verse MT 22:43 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:43
He walked in all the way of Asa his father and did not turn aside from it, doing what was right in YHWH’s eyes.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:43
He walked in all the way of Asa his father and did not turn aside from it, doing what was right in the Lord’s eyes.
Classification & Notes
Same
Text: The positive appraisal agrees. This and the following verse are separate source units; many English Bibles combine them as 22:43.
Verse MT 22:44 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:44
Yet the high places were not removed. The people still sacrificed and burned incense at the high places.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:44
Yet he did not remove the high places. The people still sacrificed and burned incense at the high places.
Classification & Notes
Different
Text: Hebrew describes the high places as not removed; Greek directly names the king’s failure to remove them. The continued worship agrees. Source verse 44 corresponds to the latter part of common English 22:43.
Verse MT 22:45 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:45
Jehoshaphat made peace with the king of Israel.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:45
Jehoshaphat made peace with the king of Israel.
Classification & Notes
Same
Text: The peace notice agrees. From this source verse onward, common English references are usually one lower: this is common 22:44.
Verse MT 22:46 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:46
The rest of Jehoshaphat’s acts, the might he displayed, and how he fought—are they not written in the Book of the Annals of the Kings of Judah?
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:46
The rest of Jehoshaphat’s acts and his mighty deeds, all he did—look, are these not written in the Book of the Annals of the Kings of Judah?
Classification & Notes
Different
Text: Greek has a general all-he-did expression rather than the Hebrew’s explicit warfare clause. Compare the different Greek record formula at 16:28c. Both notices are retained at their source locations.
Verse MT 22:47 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:47
He removed from the land the remaining male cult attendants who had remained in the days of Asa his father.
Greek–English: Literal-Smooth (Saints Priority)
No LXX counterpart
[No Greek verse 47 here; compare 16:28d.]
Classification & Notes
Divergent
Text: Hebrew qadesh is collective here, rendered by the provisional cult-personnel term used at 14:24 and 15:12. The Greek earlier notice describes unions or entanglements rather than explicitly naming these persons. No Greek verse is duplicated at this location.
Verse MT 22:48 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:48
There was no king in Edom; a deputy acted as king.
Greek–English: Literal-Smooth (Saints Priority)
No LXX counterpart
[No Greek verse 48 here; compare 16:28e.]
Classification & Notes
Divergent
Text: Hebrew expressly names Edom and a deputy exercising royal office. Greek 16:28e has Syria and an elliptical nasib expression. The earlier Greek is not corrected from this more explicit Hebrew notice.
Verse MT 22:49 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:49
Jehoshaphat made ships of Tarshish to go to Ophir for gold, but the venture did not go ahead, because the ships were wrecked at Ezion-geber.
Greek–English: Literal-Smooth (Saints Priority)
No LXX counterpart
[No Greek verse 49 here; compare 16:28f.]
Classification & Notes
Divergent
Text: Hebrew made and plural were wrecked follow the read forms checked in [Q22]. The singular did not go is rendered provisionally of the venture, whose noun is supplied for English sense. Greek’s earlier notice has one ship for Tarshish and Sophir; those distinctions remain at 16:28f.
Verse MT 22:50 Divergent
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:50
Then Ahaziah son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat was unwilling.
Greek–English: Literal-Smooth (Saints Priority)
No LXX counterpart
[No Greek verse 50 here; compare 16:28g.]
Classification & Notes
Divergent
Text: Hebrew names Ahaziah and requests that his servants accompany Jehoshaphat’s. Greek’s earlier notice leaves Israel’s king unnamed and has I will send your attendants and my young men. Neither version is inserted into the other’s location.
Verse MT 22:51 Similar
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:51
Jehoshaphat slept with his fathers and was buried with his fathers in the City of David his father. Jehoram his son reigned in his place.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:51
Jehoshaphat slept with his fathers and was buried beside his fathers in the City of David his father. Joram his son reigned in his place.
Classification & Notes
Similar
Text: The death, burial, and succession agree, with with/beside and the related Jehoram/Joram name forms. Greek also retains a shorter closing notice at 16:28h; neither occurrence is removed as redundant.
22:52–54 | Ahaziah’s reign and Baal worship
Verse MT 22:52 Same
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:52
Ahaziah son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned over Israel two years.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:52
Ahaziah son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned in Israel two years.
Classification & Notes
Same
Text: The accession synchronism, capital, and two-year reign agree. This is common English 22:51 under the source-numbering shift.
Verse MT 22:53 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:53
He did evil in YHWH’s eyes and walked in his father’s way, his mother’s way, and the way of Jeroboam son of Nebat, who caused Israel to sin.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:53
He did evil before the Lord and walked in the way of Ahab his father, the way of Jezebel his mother, and the sins of the house of Jeroboam son of Nebat, who caused Israel to sin.
Classification & Notes
Different
Text: Greek explicitly names Ahab and Jezebel and gives the sins of Jeroboam’s house rather than simply his way. The negative appraisal and responsibility for Israel’s sin agree.
Verse MT 22:54 Different
Hebrew–English: Literal-Smooth (Rabbinic Priority)
MT 22:54
He served Baal, bowed down to him, and provoked YHWH, the God of Israel, according to all that his father had done.
Greek–English: Literal-Smooth (Saints Priority)
LXX 22:54
He served the Baalim, bowed down to them, and provoked the Lord, the God of Israel, according to all that had happened before him.
Classification & Notes
Different
Text: Hebrew has singular Baal and a direct comparison with his father’s deeds. Greek has plural Baalim and a broader all-that-happened-before-him comparison. The book’s closing appraisal remains distinct; the common English reference is 22:53.
Sources, Method & Decisions
Version 1 reviewed • 11 September 2026. The complete BHS and Rahlfs–Hanhart main texts, all 882 comparison rows, and inherited notes were reviewed. The cited Rashi, patristic, written/read, and lexical passages were checked in the named presentations. Current access limits for NETS and L2–L4 are identified below. No manuscript images or full critical apparatus were collated.
The process and its limits
The work proceeded through independent Hebrew and Greek drafts, verse alignment, comparison classification, attributed reception, contextual English review, and whole-book structural checks. Page rendering verifies layout; it does not certify disputed lexical judgments or establish an original text.
English is newly drafted from the declared ancient texts. The earlier Saints Translation volumes and updated reference guide supply editorial conventions. Modern translations displayed beside ancient texts were not copied as the running translation. NETS supplied only the listed indirect checks; reception sources furnish brief attributed paraphrases.
Source register
[H] Biblia Hebraica Stuttgartensia, fifth corrected edition (1997), German Bible Society publisher presentation; complete running Hebrew of 1 Kings 1–22. Targeted written/read checks are separately identified. Source
[G] Septuaginta, ed. Rahlfs–Hanhart, second revised edition (2006), German Bible Society publisher presentation; complete selected running Greek of 3 Reigns 1–22, including lettered units. No alternate recension or full apparatus collation. Source
[N1] NETS, 3 Reigns, Oxford University Press edition PDF. The original draft reports limited secondary checks of the opening Greek arrangement and active clothing construction at 14:27. The PDF was unavailable during the final review, so these secondary checks are not claimed as repeated. The complete RH Greek main text was directly checked; NETS is not the running English base. Source
[D1] Liddell–Scott–Jones, dynasteuma, via Scaife/Perseus: lexical check for the resources expression in Greek 2:46c. Source
[D2] Liddell–Scott–Jones, diangelma, via Scaife/Perseus: message/order expression in Greek 5:1. Source
[D3] Liddell–Scott–Jones, chyma, via Scaife/Perseus: abundance expression in Greek 5:9. Source
[D6] Liddell–Scott–Jones, akrotomos, via Scaife/Perseus: the stone description in Greek 6:7. Source
[D7] Greekdoc online Greek lexicon, ailam and ailammim/ailammin: porch terminology in Greek 6–7. Supplementary lexical aid; the selected RH context governs each occurrence. Source
[D8] Greekdoc online Greek lexicon, dabir/dabeir: inner chamber or temple backroom, translated inner sanctuary in Greek 6–8. Supplementary lexical aid. Source
[D9] Greekdoc online Greek lexicon, mechonoth: stand or base. Singular and plural English follow the immediate RH grammar in chapter 7. Supplementary lexical aid. Source
[D10] Greekdoc online Greek lexicon, nasif and nasib: officer and deputy/official. Nasif at Greek 4:18 is translated officer; the compressed nasib clause at 16:28e remains provisional. Supplementary lexical aid. Source
[D11] Greekdoc online Greek lexicon, thee: room or chamber, translated chamber at Greek 14:28. Supplementary lexical aid. Source
[D12] Greekdoc online Greek lexicon, thaala: watercourse. The altar’s water-holding structure at Greek 18:32, 35, 38 is translated trench from its immediate context. Supplementary lexical aid. Source
[D13] Greekdoc online Greek lexicon, rathm, accessed in its GitHub-hosted presentation: broom shrub/tree, translated broom bush at Greek 19:4. Supplementary lexical aid. Source
[S10] David Gooding, “The Septuagint’s Version of Solomon’s Misconduct,” Vetus Testamentum 15.3 (1965), 325–335; author’s publisher reprint. Selected discussion of Greek 10:22a–b, spoil/levy and the continuing purpose clause. Source
[Q1] Mechon Mamre, 1 Kings 1: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[Q8] Mechon Mamre, 1 Kings 8: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[Q9] Mechon Mamre, 1 Kings 9: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[Q12] Mechon Mamre, 1 Kings 12: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[Q16] Mechon Mamre, 1 Kings 16: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[Q17] Mechon Mamre, 1 Kings 17: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[Q22] Mechon Mamre, 1 Kings 22: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter. Source
[R1] Rashi on 1 Kings 1, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R2] Rashi on 1 Kings 2, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R3] Rashi on 1 Kings 3, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R4] Rashi on 1 Kings 4, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R6] Rashi on 1 Kings 6, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R8] Rashi on 1 Kings 8, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R10] Rashi on 1 Kings 10, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R11] Rashi on 1 Kings 11, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R14] Rashi on 1 Kings 14, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[R18] Rashi on 1 Kings 18, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited. Source
[P1] Augustine, City of God XVII.8 and XVII.20, New Advent English presentation. Selected discussion of Solomon, Christ, and the promise. Source
[P2] Irenaeus, Against Heresies IV.27.1–2, New Advent English presentation. Selected discussion of Solomon’s wisdom, temple, songs, queen, and responsibility. Source
[P3] Ambrose, Concerning Widows I.4–6 and III.14–17, New Advent English presentation. Selected hospitality and Christ/Church interpretation. Source
[C1] Romans 11:2–5, USCCB publisher presentation, directly checked: Elijah and the remnant. Source
[C2] James 5:17–18, official SBLGNT Greek main text, directly checked: Elijah’s prayer, the drought, and the rain. The inherited USCCB chapter page was unavailable. Source
[C3] John 2:19–22, official SBLGNT Greek main text, directly checked: the temple of Jesus’ body. The inherited USCCB chapter page was unavailable. Source
[C4] Acts 7:47–50, USCCB publisher presentation: Stephen on Solomon’s house and God’s transcendence. Source
[C5] Luke 4:25–26, USCCB chapter presentation, directly checked: Elijah and Zarephath. This replaces the unavailable dated Gospel page; no paired 1 Kings selection is claimed. Source
[C6] Luke 7:11–17 in the USCCB Masses for the Dead Gospel collection; narrative comparison with the widow’s restored son. No paired 1 Kings funeral selection claimed. Source
[C7] Luke 9:57–62, USCCB chapter presentation, directly checked. Editorial discipleship comparison, including the plow saying at 9:62. Source
[L1] USCCB, Seventeenth Sunday in Ordinary Time, Year A, 26 July 2026: 1 Kings 3:5, 7–12; Matthew 13:44–52 or 13:44–46. Full publisher page and both Gospel options directly verified. Source
[L2] USCCB, Nineteenth Sunday in Ordinary Time, Year B, 11 August 2024: 1 Kings 19:4–8; John 6:41–51. Inherited assignment reported as indexed-verified in the original draft. The publisher page was unavailable during this review; exact date and ranges were not independently reverified. Source
[L3] USCCB, Nineteenth Sunday in Ordinary Time, Year A, 9 August 2026: 1 Kings 19:9a, 11–13a; Matthew 14:22–33. Inherited assignment reported as indexed-verified in the original draft. The publisher page was unavailable during this review; exact date and ranges were not independently reverified. Source
[L4] USCCB, Thirty-second Sunday in Ordinary Time, Year B, 10 November 2024: 1 Kings 17:10–16; Mark 12:38–44 or 12:41–44. Inherited assignment reported as indexed-verified in the original draft. The publisher page was unavailable during this review; exact date and ranges were not independently reverified. Source
Direct chapter access
Hebrew publisher presentation [H]: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22
Greek publisher presentation [G]: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22
Some exact source links open a publisher page containing more than one edition. Only the declared Hebrew or Greek text furnished the corresponding running column. The extra modern versions on such pages were not the translation base.
Numbering and source alignment
The Hebrew publisher sequence contains 817 numbered verses and the Greek 825 numbered units. Every declared source unit appears once within 882 comparison rows. The continuous Greek reading edition has 822 labeled reading units: Greek 11:5–8 is one reading unit containing four source verses; every other Greek source unit has its own reading label. These counts describe the selected editions, not all manuscript witnesses.
Source location | Relationship | Treatment |
|---|---|---|
Hebrew 5:1–14; 5:15–32 | Common English 4:21–34; 5:1–18. | Source references are retained throughout. |
Hebrew 5:7–8 / Greek 5:1 | Two Hebrew units correspond to one Greek unit. | One grouped row preserves the complete statements and their order. |
Greek 7:38; 7:50 | The opening duration and closing completion correspond to Hebrew 7:1. | Both Greek units share one row with internal markers; 7:39–49 follows beside Hebrew 7:2–12. |
Hebrew and Greek 11:5–8 | Each source orders the clauses differently. | A four-verse block keeps both independent sequences visible. |
Greek lettered additions | 2:35a–o; 2:46a–l; 5:14a–b; 6:1a–d, 36a; 8:53a; 9:9a; 10:22a–c, 26a; 12:24a–z; 16:28a–h. | Printed once at their own source location with Hebrew absence notices; source letter gaps are preserved. |
Hebrew 20 / Greek 21; Hebrew 21 / Greek 20 | The war narrative and Naboth narrative occupy opposite chapter order. | Aligned by subject under Hebrew navigation, with the actual Greek chapter on every row. |
Source 22:43–44; 45–54 | Together common English 22:43; then English 22:44–53. | Both source units are retained separately. |
Other moved or absent material | Numerous shorter differences occur in the selected running texts. | Local notes give the relationship; no alternate Greek form is silently inserted to fill a gap. |
Reading across boundaries
Read each source’s continuous speech, list, or poem across adjacent rows. Examples include the provisions in 5:2–3, Solomon’s prayer in chapter 8, the purpose clause in Greek 10:22a–b, and the narratives spanning 11:43 and 12:1. Greek 8:53a remains at its own source location. Rearrangement affects reading order, not the count of translated units.
Selected written/read checks
The Q- and R-codes identify particular checks of the traditional read form against the written consonants. Material decisions are explained locally and in the decision record. These checks do not constitute a complete Masoretic apparatus collation.
Contextual term record
These are contextual decisions for 1 Kings, not universal Hebrew–Greek equations. Transliteration is a reading aid. The ancient running texts at the named passages are the primary evidence; limited external checks are explicitly identified.
Source expression | English rendering | Context and reason |
|---|---|---|
YHWH / kyrios | YHWH / Lord | The Hebrew divine name is distinguished from its conventional Greek rendering. Hebrew Adonai is Lord; Lord YHWH and Greek repeated Lord remain distinct. |
ʿeved; pais, doulos | servant; attendant, slave where context requires | Court service, prophetic service, and coerced labor are assessed in context. A court title alone does not establish enslavement. |
lēv shōmēaʿ / kardia akouein | a hearing heart / a heart to hear | 3:9 retains the heart image and the purpose of discerning judgment. Wisdom is not reduced to intelligence or modern expertise. |
mas / phoros and related labor terms | levy / tribute, forced labor as context indicates | The royal labor accounts remain explicit. Greek 10:22a pronome is provisionally spoil, with the alternative levy and the clause connection noted [S10]. |
hēkhal / naos; devīr / dabir | hall or temple / temple; inner sanctuary / inner sanctuary | Greek dabir is a borrowed common noun, translated inner sanctuary [D8]. Architecture is read contextually; no modern church floor plan is imposed. |
ailam; mechonoth | porch or porches; stand or stands | Greek borrowed terms are translated contextually [D7, D9]. The notes retain the source forms and the uncertain floor-plan and mechanical details. |
thee; thaala; rathm | chamber; trench; broom bush | Greek borrowed forms name the runners’ chamber (14:28), the altar trench (18:32–38), and the shrub under which Elijah sits (19:4) [D11–D13]. |
nasif; nasib | officer; nasib | Nasif occurs at Greek 4:18, aligned with Hebrew 4:19, and is translated officer [D10]. Nasib at 16:28e remains provisional because the compressed clause is uncertain. |
minḥāh | offering; grain offering where specific | The time marker in chapter 18 refers to the offering. The generic noun is not always expanded to an unexpressed sacrificial species. |
ʿōlāh / holokautōma | burnt offering / whole burnt offering | Sacrificial terminology remains distinct from incense, slaughter, and ordinary gifts. At 10:5 the Hebrew form has also been interpreted as ascent; the local note records this. |
qādēsh / qedēshīm | male cult attendant(s), provisional | 14:24; 15:12; 22:47. Traditional male (cult) prostitute is noted, but the term alone does not establish a particular sexual rite. Differing Greek nouns are not harmonized. |
Asherah / alsos | Asherah / grove | The Hebrew cult designation and Greek vegetation term remain distinct. Their contextual connection does not make the words identical. |
ḥērem / olethrios | My ban / doomed | Hebrew 20:42 and Greek 21:42 preserve the differing divine possessive and description. The note supplies no unrecorded earlier oracle or modern legal justification. |
bērēkh / eulogeō | bless, used euphemistically for curse | 21:10, 13. The quoted accusation preserves the wording and explains its inverted contextual force; it remains false testimony. |
dəmāmāh daqqāh / aura leptē | thin silence / gentle breeze | 19:12. Both retain a sound expression. Greek explicitly adds that the Lord was there; Hebrew’s compact expression remains difficult. |
nīr / thesis | lamp / place | 11:36. The dynastic image and Greek spatial expression remain separate. Rashi’s rule/yoke explanation is attributed rather than inserted [R11]. |
rūaḥ / pneuma | spirit | 22:21–23: a participant in the council vision is not automatically identified as the Holy Spirit. Pronoun capitals do not decide an uncertain referent. |
Architectural vocabulary in chapters 6–7 | contextual descriptions, with provisional readings noted | Uncertain ceiling, chamber, fastening, and stone terms retain uncertainty locally; dimensions are not corrected to a preferred reconstruction. |
kor, bath, seah; beth, machir, choes, metretes | ancient units retained | Amounts remain those stated by each source. No invented shekel is added where only a weight or amount is expressed; no exact modern conversion is claimed. |
Names and corresponding transliterations | familiar forms where correspondence is secure | Solomon, Hiram, Elijah, Ahab, Omri, and other secure equivalents use familiar forms. Material or uncertain differences, including Remmath, Emer, and Greek local forms, remain visible. |
Material decisions and remaining questions
Two selected sources, two English columns. The Hebrew and Greek are translated independently. Rearranged material is aligned by subject where practicable; Greek additions remain at their own numbered location. An editorial absence notice is never a reconstructed verse.
Source numbering and combined units. Hebrew 5:7–8 shares a row with Greek 5:1. The blocks at 11:5–8 preserve each source’s order. Greek 7:38 and 7:50 occur together in the row beside Hebrew 7:1, with internal reference markers. Coverage counts source units, not merely rows.
The two late chapter orders. Hebrew chapter 20 is compared with Greek chapter 21; Hebrew 21 with Greek 20. Both source references are displayed. Reading down the aligned Greek column follows the Hebrew subject sequence at this one large interchange.
Greek supplementary accounts. The extensive additions at 2:35a–o, 2:46a–l, 12:24a–z, and 16:28a–h retain their own people, ages, numbers, places, and actions. Related Hebrew passages are cross-referenced without creating parallel wording that the source does not have.
Temple sequence and measures. Chapters 5–9 preserve different arrangements, sizes, material descriptions, unit words, labor totals, and feast lengths. The translation does not reconstruct a single reconciled building plan.
Written/read forms. Selected qere readings follow the displayed traditional read form where the written consonants differ. Local notes identify material cases, including 1:27; 8:26, 48; 9:18; 12:3, 7, 21, 33; 16:26, 34; 17:14–15; 22:13, 49. At 18:36 Your word follows the singular read form displayed with Rashi [R18].
Greek dedicatory poem. 8:53a is retained as a distinct Greek poem. Its sun, gloom, command to build, dwelling in newness, and Book of Song citation are not replaced with Hebrew 8:12–13. Speaker boundaries and the compressed wording remain provisional.
Tribal arithmetic and chronology. One versus two tribes at 11:32, 36, the different reign formulas, and the competing Rehoboam and Jehoshaphat notices remain unreconciled. A discrepancy is not repaired by an unstated inclusive-counting scheme.
Divine and human agency. Differences such as I will leave / you will leave at 19:18, oath / burning at 18:10, and the speakers in 20:31 are retained. Ambiguous pronouns and supplied English subjects are identified instead of silently settled by theology.
Cult personnel and violence. The difficult cult-personnel designation is provisionally rendered male cult attendant. Narrative violence, coercion, and false testimony remain explicit; no motive, consent, diagnosis, or modern exoneration is invented.
Life restored in chapter 17. Hebrew stretching over the child and Greek breathing into him remain distinct. The child’s absent breath and return to life are rendered without a modern medical diagnosis.
Naboth, Ahab, and the blood. The false blessing/curse accusation, the placement of Ahab’s humiliation, and the expanded Greek blood sayings are retained. The washing of the chariot in chapter 22 is compared with the oracle without forcing identical wording or timing.
Conservative handling of difficult Greek. Compressed or unusual clauses at 11:34; 12:24b, o, u; 15:13, 15, 22; 16:3, 28d–g, 33; 20:10, 19, 40; 21:25; and 22:35 are provisional and explained locally. The awkwardness is not concealed by importing the Hebrew.
Classification scope. The five categories describe the governing relationship in each row. Relocation can govern several Divergent rows; no numerical quota is imposed. Disparate marks substantial narrative or semantic consequence, including provisional readings explicitly qualified.
Reception and liturgical headings. One Roman Sunday selection was directly reverified; three inherited assignments remain marked for renewed confirmation. Other major headings are editorial Christian frames. Rashi, apostolic reception, and individual Fathers are attributed; no consensus, exhaustive tradition survey, or authorized liturgical translation is claimed.
Remaining review questions
1. An independent Hebrew and Greek specialist should review the whole English draft, especially compact constructions and rare architectural or administrative terms, before publication use.
2. A full critical apparatus and alternate Greek textual forms remain uncollated. The selected publisher text is not claimed to represent every Septuagint witness or the earliest recoverable wording.
3. The chronology and relationship of the long Greek supplementary accounts need dedicated textual and historical study; the comparison records them without proposing a settled reconstruction.
4. Review the unresolved Greek expressions listed in the material decisions, especially 16:28e (Syria and nasib), 16:33, Greek 21:10 and 21:40, and 22:35. These are the most exposed lexical or syntactical judgments.
5. Review the building vocabulary and measurements in chapters 6–7, and the identification of uncommon place and personal names. Familiar spelling is used only when the correspondence is sufficiently secure.
6. The role denoted by Hebrew qadesh/qedeshim, the force of the direction in 18:37, the sound expression in 19:12, and the Greek dedicatory poem require further specialized review.
7. The selective Roman reading map and limited Jewish and patristic notes may be expanded with verified Eastern lectionaries and additional reception sources; unverified assignments should remain editorial proposals.
Classification totals and Disparate index
Totals count comparison rows, not unique textual variants or degrees of theological disagreement. A sustained difference may govern more than one verse.
Category | Rows | Share of 882 comparison rows |
|---|---|---|
Same | 117 | 13.3% |
Similar | 116 | 13.2% |
Different | 381 | 43.2% |
Divergent | 222 | 25.2% |
Disparate | 46 | 5.2% |
Total | 882 | 100.0% |
Rows classified Disparate
The governing reasons below link to the full comparisons. Qualifications remain in the notes; a provisional lexical judgment is not promoted to certainty by its category.
Source reference | Governing textual consequence |
|---|---|
MT 2:3 | Hebrew includes testimonies and extends wise action to every undertaking and direction. |
MT 5:12 | The song totals differ substantially: 1,005 in Hebrew and 5,000 in Greek. |
MT 5:15 | Hebrew’s embassy follows news of Solomon’s anointing; Greek expressly makes anointing Solomon the attendants’ purpose. |
MT 5:25 | The oil differs in both number and unit: twenty kors in Hebrew, twenty thousand beth in Greek. |
MT 6:1 | The elapsed years differ: 480 in Hebrew and 440 in Greek. |
MT 6:2 | The stated length and height differ materially: 60 by 20 by 30 cubits in Hebrew, 40 by 20 by 25 in Greek. |
MT 7:15 | The circumference differs, twelve cubits versus fourteen. |
MT 7:27 | The stands’ length and height differ: 4 by 4 by 3 cubits in Hebrew, 5 by 4 by 6 in Greek. |
MT 8:48 | Hebrew explicitly makes the enemies the captors; Greek directly addresses God as the one who deported them. |
MT 8:65 | Hebrew explicitly totals fourteen days; Greek has seven and adds the house, eating, drinking, and rejoicing. |
MT 8:66 | The blessing’s direction reverses: the people bless the king in Hebrew, and he blesses the people in Greek. |
MT 9:28 | The gold totals differ materially: 420 talents in Hebrew, 120 in Greek. |
MT 10:16 | The equipment and quantities differ: 200 large shields with 600 measures each in Hebrew, 300 spears with 300 gold pieces each in Greek. |
MT 10:22 | The cargo differs substantially: Hebrew ivory and animals contrast with Greek worked stones. |
MT 10:26 | Hebrew counts 1,400 chariots; Greek counts 4,000 female horses. |
MT 10:29 | The prices differ: 600 and 150 in Hebrew, 100 and 50 in Greek. |
MT 11:25 | Hebrew continues the Rezon account and names Aram; Greek explicitly names Ader and Edom. |
MT 11:32 | Hebrew retains one tribe; Greek retains two scepters. |
MT 11:34 | Hebrew promises to maintain him as ruler; Greek says I will oppose him. |
MT 11:36 | The retained allocation differs again, one and two; Hebrew’s lamp contrasts with Greek’s place. |
MT 12:20 | Greek explicitly includes Benjamin among the remaining followers, while Hebrew says Judah alone. |
MT 12:21 | The mobilization totals differ, 180,000 and 120,000. |
MT 14:22 | Hebrew names Judah and plural they; Greek names Rehoboam and a singular provoking agent. |
MT 15:2 | The reign lengths differ, three and six, and Greek lacks Jerusalem here. |
MT 15:5 | Hebrew explicitly excepts the Uriah episode from David’s obedience; Greek lacks that exception. |
MT 15:9 | The accession dates differ, twentieth and twenty-fourth. |
MT 15:13 | Hebrew names an image for Asherah; Greek describes a gathering in a grove and plural hiding places. |
MT 15:15 | Hebrew names consecrated possessions; Greek names pillars twice, with silver and gold as adjectives. |
MT 16:29 | The synchronisms differ substantially: Asa’s thirty-eighth year and Jehoshaphat’s second. |
MT 16:33 | Hebrew expressly names YHWH as the One provoked; Greek has the difficult his soul and an infinitive of destruction, without that divine title. |
MT 17:20 | Hebrew addresses YHWH my God with an explicit question. |
MT 17:21 | Hebrew describes stretching himself over the child; Greek describes breathing into him. |
MT 18:10 | Hebrew describes requiring an oath from kingdoms and nations; Greek describes burning a kingdom and its territories. |
MT 18:45 | Hebrew says Ahab rode; the selected Greek says he wept. |
MT 19:12 | Hebrew’s compact sound of fine or thin stillness is deliberately retained as a difficult image. |
MT 19:18 | Hebrew has I will leave, with God as subject; Greek has you will leave, addressing Elijah, and adds men. |
MT 20:10 | Hebrew has handfuls and people following at his feet; Greek has foxes and foot soldiers. |
MT 20:15 | Both figures differ: 232 versus 230 attendants, and 7,000 versus 60,000 in the larger muster. |
MT 20:19 | Hebrew narrates the attendants’ departure. |
MT 20:31 | Hebrew makes the servants the speakers, with we have heard and your life. |
MT 20:40 | Hebrew gives the king’s clear self-sentencing judgment. |
MT 21:19 | Greek adds swine, every place, and prostitutes bathing in Ahab’s blood, and makes the accusation a causal statement rather than the Hebrew question. |
MT 21:27 | Greek adds weeping and dates the sackcloth to the day he struck Naboth; Hebrew describes hearing the oracle, lying in sackcloth, and subdued walking. |
MT 22:30 | Hebrew tells Jehoshaphat to wear your robes; Greek tells him to wear my clothing. |
MT 22:34 | Hebrew’s in-his-innocence expression is commonly understood as an unwitting or chance shot; Greek eustochos describes good aim. |
MT 22:38 | Greek adds swine and explicitly says the prostitutes bathed in the blood, corresponding to its expanded vineyard oracle at 20:19. |
Version record
V1 • 8 September 2026: first complete comparison draft. Reviewed V1 • 11 September 2026: all declared main-text units and inherited notes reviewed; possessives, clause connectors, the foreigner construction, Benjaminite affiliation, metrological wording, and identifiable common-noun borrowings corrected. Unsupported attribution at 18:4 and comparison notes at 1:21 and 5:5 corrected. Source-access limits and numbering are explicit. No external scholarly approval or full critical apparatus review is claimed.